BV  4016  .B7  1830 

Burder,  Henry  Forster,  1783 

1864. 
Mental  discipline,  or,  hints 

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LONDON: 
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MENTAL  DISCIPLINE; 


HINTS  ON  THE  CULTIVATION 


INTELLECTUAL  &  MORAL  HABITS 

ADDRESSED    PARTICULARLY    TO 

STUDENTS    IN    THEOLOGY 

AND 

¥oung  IPrearfjers. 

BY 

HENRY  FORSTER  BURDER,  M.  A. 


THIRD  EDITION.  CONSIDERABLY  ENLARGED. 


TO    WHICH    IS    APPENDED, 

AN  ADDRESS  ON  PULPIT  ELOQUENCE, 

BY  THE  REV.  JUSTIN  EDWARDS. 


LONDON: 

F.  VVESTLEY  AND  A.  H.  DAVIS,  STATIONERS'  COURT; 

HOLDSWORTU  &  BALL,  ST.  PAUL's  CHURCH-YARD. 

1830. 


PRINTED     BY    K.    CLAY,    7,    BREAD-STREET-HILL, 
CHEAPSIDE. 


0ottUnt0* 


Page 

I NTRODUCTION       xiu 


MENTAL  DISCIPLINE. 


I. — On  Intellectual  Habits. 


Part  I. 

Hints  with  a  view  to  aid  the  cultivation  of  those  Intel-- 
lectual  Habits  which  will  best  facilitate  the 
Acquisition  of  Knowledge. 

1 .  Endeavour  to  form  a  correct  Estimate  of  your  own 

Powers 21 

2.  Attach  Importance  to  the  various  branches  of  Study 

prescribed,  not  only  as  they  may  appear  directly 
to  bear  upon  the  Pursuits  of  future  life,  but  also  as 
they  tend  to  promote  the  Discipline  and  Improve- 
ment of  the  Mind    24 

3.  Apply  the  Mind  with  full  Vigour  and  undivided 

Attention  to  every  intellectual  Pursuit  in  which 
you  engage 27 


IV  CONTENTS. 

4.  Uniformly  endeavour  to   attain   clear   and  precise 

Ideas  on  every  subject  of  investigation  ;  and 
never  allow  indistinctness  and  confusion  of 
thought  to  remain  in  the  mind,  without  a  deter- 
mined effort  to  arrive  at  discriminating  and 
accurate  conceptions   31 

5.  Endeavour  carefully  to  discriminate  between  sound 

and  false  Reasoning ;  that  you  may  readily  detect, 
and  never  employ.  Arguments  wanting  in 
solidity 33 

6.  Endeavour  to    acquire   the   Habit  of    strict    and 

diligent  Investigation 35 

7.  Avail  yourselves  of  the  assistance  of  others,  whether 

tutors,  associates  or  authors,  only  so  far  as  to 
obtain  the  aid  actually  requisite,  and  not  to 
supersede  the  utmost  efforts  of  your  own  minds. . .     38 

8.  Be  not  only  willing,  but  desirous,  to  have  every 

Defect  in  your  powers,  attainments,  and  produc- 
tions, fully  and  explicitly  pointed  out 39 

9.  Let  your  plan  of  Study,  and  the  arrangement  for 

the  distribution  of  your  Time,  be  judiciously 
formed,  and  prosecuted  with  the  utmost  diligence 
and  punctuality   41 

10.  Guard  against  those  Mental  Habits  which  may  be 

eventually  though  imperceptibly  prejudicial,  by 
impairing  the  vigour  of  the  Mind  or  of  the 
Body 43 

1 1 .  Let  it  be  your  constant  aim  to  arrive  at  general 

Principles,  on  all  the  subjects  to  which  your 
attention  is  directed.. 48 


CONTENTS.  V 

12,  Be  not  satisfied  with  the  Knowledge  you  have 
acquired  on  any  subject  of  Investigation,  till  you 
can  express  the  result  of  your  Inquiries  and 
Reflections  in  your  own  words,  either  in  Conver- 
sation or  in  Writing 50 


Part  II. 

Hints  to  aid  the  cultivation  of  Mental  Habits,  with  a 
view  to  THE  Communication  of  Knowledge  in 
the  engagements  of  the  Christian  Ministry. 

I. 

THE  IMPORTANCE  OF  STILL  PURSUING  WITH  DILIGENCE 
PLANS  OF  MENTAL  IMPROVEMENT,  AFTER  TERMI- 
NATING THE  COURSE  OF  ACADEMIC  DISCIPLINE. 

1.  The  absurdity  of  imagining  that  on  quitting  a  Col- 

lege studious  application  may  be  discontinued    . .     54 

2.  The  incentives  to    diligence    arising    out  of  the 

importance  of  the  object  at  which  the  Christian 
Ministry  aims    56 

3.  The  incentives  arising  out  of  the  difficulties  to  be 

encountered 58 

(1.)  Difficulties  arising  out  of  diversities  of  mental 
character  in  the  auditories ibid 


** 


VI  CONTENTS. 

(2.)  Difficulties  arising  out  of  the  demands  made 
on  the  Mental  Resources  of  Ministers     60 

(3.)  Difficulties  arising  out  of  the  increased  circula- 
tion of  Knowledge     61 

4.  The  contrast  observable  between  different  classes  of 

Christian  Ministers,  in  point  of  mental  progress. .      62 


II. 


ON  THE  COURSE  OF  STUDY,  WITH  A  VIEW  TO  MENTAL 
IMPROVEMENT,  WHICH  IT  IS  MOST  IMPORTANT  TO 
PURSUE,  IN  THE  EARLIER  STAGES  OF  THE  CHRISTIAN 
MINISTRY. 

The  study  of  the  Hebrew  and  Greek  Scriptures 67 

The  course  of  reading  which  is  most  important  to  a 

Theological  Student 69 

The  importance  of  Devotional  Reading 72 

On  the  most  profitable  method  of  reading 73 


III. 


ON  THE  BEST  METHODS   OF  CONDUCTING  DIRECT  PREPARA- 
TION FOR  THE  PULPIT. 

1.  Remember  the  influence  of  devotional  excitement 
on  the  operations  of  the  intellect,  when  employed 
on  spiritual  subjects,  and  the  importance  of 
obtaining  that  Divine  Aid  which  the  Scriptures 
encourage  us  to  expect      , , , ,     77 


CONTENTS.  VU 

2.  Study  the  true  meaning  of  the  word  of  God,  in  your 

daily  perusal  of  the  sacred  volume,  and  yield  your 
mind  and  heart  to  the  influence  of  the  truths  you 
read 80 

3.  Endeavour  to  connect  Mental   Improvement   and 

Acquisitions  of  Knowledge  with  your  ordinary 
preparations  for  the  Pulpit 82 

(1.)  Pursue,  when  opportunity  occurs,  those  inqui- 
ries which  may  incidentally  arise  out  of  the  texts 
or  the  subjects  which  you  are  studying,  with  a 
view  to  public  discourses 83 

(2.)  Consult  the  best  authors  to  whose  works  you 
have  access,  who  have  written  on  the  subject 
which  you  propose  to  discuss    84 

(3.)  Be  not  satisfied  with  selecting  detached  texts 
and  miscellaneous  subjects,  but,  in  addition  to 
these,  enter  on  a  course  of  expository  lectures, 
and  a  series  of  connected  discourses    85 

(4.)  Let  the  subjects  and  the  texts  intended  for  the 
discourses  of  the  succeeding  Sabbath  be  selected 
eai-ly  in  the  week 87 

4.  Let  not  undue  importance  be  attached  to  artificial 

rules  for  the  composition  of  Sermons 88 

5.  Endeavour  to  ascertain  and  to  exhibit  the  leading 

sentiment  intended  to  be  conveyed  by  the  text  you 
have  selected,  and  let  that  leading  sentiment  dic- 
tate the  spirit  and  plan  of  the  discourse 91 

6.  In  the  study  and  in  the  delivery  of  your  Sermons, 

let  your  first  and  chief  solicitude  regard  the 
thought  rather  than  the  language    93 


Vlll  CONTENTS. 

7.  Aim  chiefly  at  those  qualities   of  style  which  are 

calculated  to  secure  the  great  ends  of  discourses 
from  the  pulpit 94 

8.  Cultivate,  during  the  early  years  of  your  ministry, 

the  habit  of  writing  some  of  your  discourses,  with 
due  regard  to  the  composition 99 

9.  Allow  not  the  habit  of  writing  Sermons  to  occasion 

the  adoption  of  any  undesirable  method  of  deli- 
vering discourses  from  the  pulpit     101 


II.— On  Moral  Habits. 


HINTS  ON  THE  CULTIVATION  OF  THOSE  MORAL  HABITS 
WHICH  WILL  FACILITATE  THE  HONOURABLE  AND 
SUCCESSFUL  DISCHARGE  OF  PASTORAL  DUTIES. 

1 .  Reflect  much  on  the  indispensable  and  transcendent 

Importance  of  Personal  Religion .» Ill 

2.  Aim,  with   the   most   conscientious   solicitude,    at 

Purity  of  Motive  in  all  your  Ministerial  Engage- 
ments      117 

3.  Repress,  to  the  utmost,  the  feelings  of  Vanity  and 

Pride,  and  the  undue  desire  of  popular  Applause.    122 

4.  Let  the  grand  points  in  Religion  have  their  due 

prominence  in  your  Discourses    130 


CONTENTS.  IX 

5.  Aim,  in  preaching,  at  the  utmost  Seriousness  and 

Earnestness  of  Manner     135 

6.  Let  a  deep  sense  of  responsibility,  at  the  Divine 

Tribunal,  secure  Ministerial  Fidelity    139 

7.  Let  there  be,  in  your  Discourses,  the  utmost  Clear- 

ness of  Discrimination  between  the  two  great 
classes  of  characters  of  which  your  hearers  must 
necessarily  consist 143 

8.  Let  pointed  Appeals  to  the  Heart,  and  direct  Ap- 

plications to  the  Conscience,  form  a  prominent 
feature  of  your  Discourses 146 

9.  Do  not  aim  at  a  degree  of  Originality,  to  which 

you  are  not  equal,  or  of  which  the  subject  under 
consideration  does  not  admit 149 

10.  Study  assiduously  the  best  way  of  access  to  the 

Human  Mind 152 

11.  In  your  Preparations  for  the  Pulpit,  endeavour  to 
derive  from  the  subject  on  which  you  are  about 
to  preach,  that  Spiritual  Benefit  which  you  wish 
your  hearers  to  receive , 156 

12.  Attach  due  importance  to  the  Devotional  Parts  of 
Public  Worship,  and  be  solicitous  to  conduct 
them  in  a  spirit  of  Evangelical  Fervour 161 

13.  Cherish  earnest  Desires,  and  encouraging  Expec- 
tations, of  Success 164 

14.  Exercise  a  humble  and  entire  Dependence  on  the 
promised  Influences  of  the  Holy  Spirit 166 


X  CONTENTS. 

15.  Endeavour  to  adopt  the  most  interesting  and  effi- 
cient methods  of  conveying  Religious  Instruction 

to  the  young 173 

16.  Endeavour  to  regulate,  on  principles  which  an 
enlightened  conscience  will  approve,  the  time  de- 
voted to  Pastoral  Visits  and  Friendly  Intercourse,  183 

17.  Cultivate,  with  daily  solicitude,  SpirituaUty  of 
Mind      , 190 

18.  Cultivate  and  display  Christian  Zeal  for  the  gene- 
ral interests  of  true  Religion,  both  at  home  and 
abroad    196 

19.  Propose  to  yourself  as  a  Model,  the  character  of 
the  Apostle  Paul   203 

20.  Guard  against  every  approach  to  a  sectarian  and 
party  spirit ;  and  cherish  the  feeling  of  christian 
love  to  aU  who  embrace  the  faith  and  "  adorn  the 
doctrine"  of  the  Gospel ....  208 

21.  Do  full  justice  to  the  talents  and  excellencies  of 
other  Ministers,  without  the  spirit  of  rivalry  or 
jealousy 210 

22.  Deem  it  not  justifiable  for  a  Christian  Pastor  to 
indulge,  beyond  certain  limits,  in  the  pursuits  of 
Literature  and  Science , ,  ^. 214 

23.  Suffer  not  the  pressure  of  Pubhc  Engagements  to 

contract  unduly  the  exercises  of  Private  Devotion  217 

24.  Guard  against  Levity  of  Spirit  and  Demeanour . .    220 


COTs^ENTS.  Xi 

25.  Cherish  the  strictest  Purity  of  Thought,  of  Senti- 
ment, and  of  Demeanour      224 

26.  Cultivate,  and  display,  the  most  dehcate  sense  of 

Honour,  in  all  the  intercourses  of  Life    226 

27.  Remember  the  pre-eminent  importance   of  Pru- 
dence and  Discretion    230 

28.  Study  and  display  that   Courtesy,  which  is   the 

essence  of  true  Politeness     >. , 232 

29.  Observe  Punctuality  in  all  your  engagements . . , ,   235 

3'0.  Do  not  hastily  abandon  a  Station  of  Usefulness  in 

which  you  have  acquired  a  Moral  Influence  . .  c .   237 


An  Address  delivered  in  the  Theological  Seminary, 
Andover,  September  21,  1824,  by  the  Rev.  Justin 
Edwards     241 


INTRODUCTION. 


In  every  system  of  liberal  education, 
there  are  two  objects  to  be  proposed 
and  accomplished, — the  communication 
of  valuable  knowledge,  and  the  form- 
ation of  those  mental  habits  which  may 
facilitate  subsequent  attainments.  Of 
these  two  objects,  the  latter  is  indis- 
putably the  more  important ;  although 
by  many  ''  it  has  been  unfortunately 
forgotten,  that  the  communication  of 
truth  is  only  one  half  of  the  business  of 
education,    and    is    not   even   the    most 


XIV  INTRODUCTION. 

important  half."  In  this  opinion,  ex- 
pressed by  Dr.  Barrow,  Mr.  Locke  also 
concurs.  ^^As  it  is  in  the  body/'  ob- 
serves this  great  philosopher,  '^  so  it  is 
in  the  mind,  practice  makes  it  what  it 
is ;  and  most  even  of  those  excellencies 
which  are  looked  on  as  natural  endow- 
ments, will  be  found,  when  examined 
into  more  minutely,  to  be  the  product 
of  exercise,  and  to  be  raised  to  that  pitch 
by  repeated  actions."  In  another  part 
of  his  Essay  on  the  Conduct  of  the 
Human  Understanding,  he  observes,  to 
the  same  effect,  that,  ''  the  faculties  of 
the  soul  are  improved  and  made  useful 
to  us,  just  after  the  same  manner  as  our 
bodies  are.  Would  you  have  a  man,"  he 
asks,  "write  or  paint  well,  or  perform 
any  other  mechanical  operation  dexter- 
ously and  with  ease;  let  him  have  ever 


INTRODUCTION.  XV 

SO  much  vigour  and  activity,  suppleness 
and  address,  yet  nobody  expects  this  from 
him,  unless  he  has  been  used  to  it,  and 
has  employed  time  and  pains  in  fashion- 
ing and  forming  his  hand  or  other  parts 
to  these  motions.  Just  so  it  is  in  the 
mind.  Would  you  have  a  man  reason 
well,  you  must  use  him  to  it  betimes, 
exercise  his  mind  in  it,  observing  the 
connexion  of  ideas,  and  following  them  in 
train." 

If,  then,  the  cultivation  of  habits  fa- 
vourable to  mental  improvement,  be  the 
most  important  object  at  which  an  in- 
structor can  aim,  in  his  plan  of  educa- 
tion, it  is  in  a  high  degree  desirable, 
that  he  should  adopt  that  mode  of  com- 
municating knowledge  to  his  pupils,  by 
which  their  powers  of  mind  may  be  ex- 
cited to  the  most  vigorous  exercise,  and 

b2 


XVI  INTRODUCTIOX. 

subjected    to   the   control   of    the   most 
beneficial  discipline. 

In  the  course  of  the  Author's  Academic 
engagements,  considerations  relative  to 
various  points  of  mental  discipline  have 
been  perpetually  occurring  to  his  mind, 
and  have  been  very  frequently  suggested 
by  him  to  his  young  friends  and  pupils, 
without  being  reduced  to  writing.  He 
has,  however,  entertained  the  idea  that 
an  attempt  to  convey  them  in  a  form  more 
explicit,  connected  and  permanent,  might 
not  be  unacceptable  to  them,  and  perhaps 
not  altogether  without  benefit  to  others. 
He  by  no  means  imagines  that  the  fol- 
lowing pages  embrace  all  the  principles 
connected  with  the  subject  of  Mental 
Discipline;  he  presents  them  to  the 
reader  simply  as  ^^  Hints,''  with  the  hope 
that  they  will  be  found  to  comprehend 


INTRODUCTION.  XVll 

those  principles  which  may  be  justly 
deemed  of  the  highest  importance. 

He  is  fully  aware  that  a  complete  sys- 
tem of  Intellectual  Discipline  should  com- 
mence with  an  inquiry  into  the  powers 
of  the  mind^  and  should  be  pursued  by 
the  guidance  of  a  philosophical  analysis. 
This  the  Author  has  not  neglected  in  his 
course  of  Academic  Lectures,  but,  in  the 
following  pages,  his  object  is  merely  to 
offer,  in  the  most  concise  form,  such 
advices  as  he  deems  of  primary  import- 
ance. 

Perhaps  some  apology  may  be  deemed 
necessary  for  the  peculiar  form  in  which 
the  following  Hints  are  conveyed.  The 
Author  has  only  to  observe,  that  it  is  the 
style  in  which,  without  any  undue  as- 
sumption of  authority  or  of  importance, 
a  Tutor  may  be  supposed  respectfully  to 


XVlll  INTRODUCTION. 

address  those  whose  intellectual  progress 
he  anxiously  desires  to  facilitate.  It  is 
also  a  mode  of  address  most  favourable 
to  conciseness  and  to  clearness  of  expres- 
sion. 

The  advices  conveyed  in  the  following 
pages  are  distributed  and  arranged  under 
two  general  divisions :  The  First  Divi- 
sion regards  Intellectual  Habits ;  the 
Second  Division  regards  Moral  Habits, 
The  First  Division  includes  two  distinct 
parts : — the  first  part  contains.  Hints  to 
aid  the  cultivation  of  Mental  Habits  with 
a  view  to  the  acquisition  of  Knowledge, 
in  a  course  of  Preparatory  Study; — the 
second.  Hints  to  aid  the  cultivation  of 
Mental  Habits  with  a  view  to  the  com- 
mufiication  of  Knowledge  in  the  engage- 
ments of  the  Christian  Ministry.  This 
division    is    adopted,   not    only   because 


INTRODUCTION.  XIX 

the  line  of  separation  is  distinct  and 
obvious,  but  also  because  the  hints  sug- 
gested, and  the  principles  enforced,  in 
the  first  part,  are  of  general  utility,  and 
applicable  to  the  cultivation  of  the  hu- 
man mind,  whether  with  or  without  any 
reference  to  professional  engagements ; 
while  the  advices  conveyed  in  the  second 
part  are  almost  exclusively  applicable  to 
those  for  whose  use  they  are  specifically 
designed. 

In  the  first  instance,  the  Author  sub- 
mitted to  the  Public  only  his  Hints  on 
the  cultivation  of  Intellectual  Habits. 
The  favourable  reception  of  these  in- 
duced him,  after  the  interval  of  two 
years,  to  publish  his  Hints  on  the  cul- 
tivation of  Moral  Habits.  His  little 
work   having    been   for   some   time   out 


XX  INTRODUCTION. 

of  print,  and  having  been  frequently  in 
demand,  he  has  been  induced  to  re- 
vise, and  in  many  instances  to  amplify, 
his  brief  advices,  and  to  pubHsh  the 
whole  in  this  one  volume.  He  commits 
it,  in  its  present  form,  to  the  blessing 
of  "  the  Father  of  Spirits,"  who  has  often 
condescended  to  honour,  with  extensive 
usefulness,  even  feeble  and  imperfect 
efforts.  May  he  deign  to  connect  with 
the  perusal  of  these  pages  the  influence 
of  the  Holy  Spirit,  whose  office  it  is  to 
illuminate  and  renovate,  to  purify  and 
invigorate  the  mind  of  man,  and  to  se- 
cure the  cultivation  of  those  "  intellectual 
and  moral  habits,"  by  which  "  the  man  of 
God  may  be  thoroughly  furnished  unto 
all  good  works." 


MENTAL  DISCIPLINE. 


I. 

ON  INTELLECTUAL  HABITS. 


PART    I. 

HINTS    WITH    A    VIEW     TO     AID     THE    CULTIVATION    OF 
THOSE     INTELLECTUAL     HABITS     WHICH     WILL    BEST 

FACILITATE  THE  ACQUISITION  OF  KNOW- 
LEDGE. 

I. 

Endeavour   to  form  a  correct   Estimate   of 
your  own  Powers. 

Every  individual  has  been  accustomed  to  form 
some  estimate  of  his  own  talents.  His  opinion 
may  have  been  formed  in  very  early  life,  and 
may  have  been  modified  by  frequent  compari- 
sons between  himself  and  his  associates,  as  well 
as  by  the  commendations  and  animadversions 
of  his  superiors.  But  this  estimate  may  be 
b3 


22 

exceedingly  incorrect.  It  may  be  by  far  too 
favourable;  or  it  may  be  by  far  too  unfavour- 
able. In  either  case  the  influence  w^ill  be  pre- 
judicial. 

If  the  estimate  be  too  favourable,  not  a  few 
evils  may  be  generated,  of  which  the  tendency 
will  be  to  obstruct  intellectual  progress. 

It  may  be  expected  to  produce  that  pride  and 
self-complacency  which  will  conceal  from  the 
individual  the  defects  of  his  capacities  and  his 
attainments,  enfeeble  the  stimulus  to  exertion, 
and  render  him  impatient,  if  not  indignant,  when 
deficiencies  are  exposed  of  which  he  was  not 
aware,  and  errors  which  he  is  not  prepared  to 
acknowledge. 

It  may  also  induce  a  person  to  enter  prema- 
turely on  a  species  of  intellectual  effort  to  which 
his  mental  energy  is  inadequate.  "  Though  the 
faculties  of  the  mind  are  improved  by  exercise," 
observes  Mr.  Locke,  "  yet  they  must  not  be  put 
to  a  stress  beyond  their  strength.  Quid  valeant 
humeri,  quid  ferre  recusent,  must  be  made  the 
measure  of  every  one's  understanding,  who  has 
a  desire,  not  only  to  perform  well,  but  to  keep 
up  the  vigour  of  his  faculties.  The  mind,  by 
being   engaged   in  a  task   beyond  its  strength, 


23 

like  the  body,  strained  by  lifting  at  a  weight  too 
heavy,  has  often  its  force  broken,  and  thereby 
gets  an  unaptness,  or  an  aversion,  to  any  vigor- 
ous attempt  ever  after.  The  understanding 
should  be  brought  to  the  difficult  and  knotty 
parts  of  knowledge,  that  try  the  strength  of 
thought,  and  a  full  bent  of  the  mind,  by  insen- 
sible degrees." 

If  the  estimate  which  any  one  has  formed  of 
his  own  talents  be  too  unfavourable,  the  moral 
effect  may  indeed  be  advantageous  by  the  ex- 
citement of  humility  and  modesty,  yet  it  may  be 
unfriendly  to  intellectual  progress,  by  depress- 
ing the  mind,  and  discouraging  those  efforts 
which  might  be  made  with  success.  Many  pur- 
suits appear  on  a  distant  and  indistinct  survey 
to  be  environed  by  insurmountable  obstacles, 
whereas,  on  a  nearer  approach,  the  difficulties 
become  less  formidable  and  soon  entirely  dis- 
appear. Many  of  the  early  attempts  which 
mental  discipline  prescribes,  are  onerous  and 
irksome  to  those  who  are  only  beginning  to  cul- 
tivate habits  of  intellectual  exertion ;  and  the 
minds  of  some  who  are  not  deficient  in  ability 
may  be  ready  to  shrink  from  a  task,  to  which 
they  imagine  themselves  unequal.       Let  them 


24 

guard  against  such  an  estimate  of  their  own 
powers  as  would  discourage  vigorous  exertion, 
and  impede  the  march  of  intellect,  of  which  it 
may  be  said  with  undoubting  confidence,  "  vires 
acquirit  eundo'' 

II. 

Attach  Importance  to  the  various  branches  of 
Study  prescribed,  not  only  as  they  may  appear 
directly  to  bear  upon  the  Pursuits  of  future  life, 
but  also  as  they  tend  to  promote  the  Discipline 
and  Improvement  of  the  Mind. 

From  the  limited  powers  of  the  human  mind 
and  the  restricted  time  which  is  usually  devoted 
to  intellectual  culture,  it  is  important  that  a 
selection  of  objects  should  be  judiciously  made 
from  the  numerous  pursuits  of  literature  and  of 
science.  That  such  a  selection  should  be  made, 
with  a  distinct  reference  to  the  engagements  of 
future  life,  it  is  readily  conceded;  but  with  a 
view  to  ultimate  success,  those  engagements 
should  be,  in  the  order  of  time,  a  secondary, 
and  by  no  means  a  primary,  object  of  attention. 
In  a  liberal  education  there  is  much  which  is 
preliminary.  No  superstructure  should  be  at- 
tempted, till  the  basis  be  rendered  broad  and 


25 

firm.  The  first  object  of  solicitude  should  be, 
to  give  vigour  and  expansion  to  the  faculties  of 
the  mind.  Whatever  pursuits  are  best  adapted 
to  secure  this  end  should  be  selected  by  the 
instructor,  and,  by  the  learner,  should  be  re- 
garded with  interest,  and  prosecuted  with  ardour. 
Let  him  not  imagine  that  they  are  of  infe- 
rior importance,  because  he  cannot  discern  any 
direct  connexion  with  the  leading  object  of  his 
professional  career.  Let  him  rather  inquire  into 
their  tendency  to  subject  his  mind  to  a  salutary 
discipline,  and  to  form  those  habits  of  thought 
and  study,  by  which  his  future  progress  may 
be  directed  and  facilitated.  The  Student  in 
Theology,  for  example,  may  perhaps  entertain 
doubts  with  regard  to  the  utility  of  studies  in 
Mathematics,  or  in  the  Philosophy  of  the  hu- 
man mind;  yet  it  is  not  difficult  to  exhibit  the 
direct  and  powerful  tendency  of  these  pursuits 
to  generate  habits  of  incalculable  value  to  those 
who,  in  the  discharge  of  their  professional  en- 
gagements, will  find  occasion  for  the  exercise 
of  accurate  discrimination,  and  the  power  of 
conclusive  reasoning.  Could  it  even  be  shown, 
that  the  researches  of  Mathematical  Science 
and  of  Mental  Philosophy,  would  impart  but 


26 

little  information  of  real  value,  still  it  might  be 
contended,  that  the  advantages  accruing  from 
the  very  efforts  of  intellectual  energy  which  they 
call  forth,  must  secure  to  the  Student  an  ample 
remuneration  for  his  expenditure  of  time,  and 
to  the  Tutor  a  full  justification  of  the  course 
prescribed. 

Such  was  the  importance  attached  to  Mathe- 
matical studies  by  that  able  reasoner,  the  late 
Bishop  Watson,  that  he  regarded  an  initiation 
into  the  processes  of  Geometrical  Demonstra- 
tion as  incalculably  advantageous  in  promoting 
mental  discipline.  He  stated  it  to  be  his  deli- 
berate opinion  that  were  the  attention  restricted 
even  to  the  first  book  of  Euclid's  Elements,  a 
familiar  acquaintance  with  its  reasonings  could 
not  fail  to  render  substantial  benefit  to  the  mind 
of  the  learner. 

In  recommending  a  vigorous  application  of 
the  mind  to  the  solution  of  a  question  of  diffi- 
culty in  Intellectual  Philosophy^  the  late  dis- 
tinguished Professor  of  moral  Philosophy  in  the 
University  of  Edinburgh  thus  urged  and  encou- 
raged the  efforts  of  the  Students. 

"  In  some  former  severe  discussions  like  the 
present,  I  endeavoured  to  extract  for  you  some 


27 

little  consolation,  from  that  very  fortitude  of  at- 
tention which  the  discussion  required, — pointing 
out  to  you  the  advantage  of  questions  of  this 
kind,  in  training  the  mind  to  those  habits  of 
serious  thought  and  patient  investigation,  which, 
considered  in  their  primary  relation  to  the  in- 
tellectual character,  are  of  infinitely  greater  im- 
portance than  the  instruction  which  the  question 
itself  may  afford.  '  Generosos  animos  labor  nu- 
trit'  In  the  discipline  of  reason,  as  in  the 
training  of  the  Athletae,  it  is  not  for  a  single 
victory,  which  it  may  give  to  the  youthful  cham- 
pion, that  the  combat  is  to  be  valued,  but  for 
that  knitting  of  the  joints,  and  hardening  of  the 
muscles, — that  quickness  of  eyes  and  collected- 
ness  of  effort,  which  it  is  forming,  for  the  strug- 
gles of  more  illustrious  fields."* 

III. 

Apply  the  Mind  with  full  Vigour  and  undi- 
vided Attention  to  every  intellectual  Pursuit  in 
which  you  engage. 

In  the  entrance  on  a  course  of  mental  disci- 
pline,  the  effort  to  fix   the    attention   for   any 

*  Dr.  Thos.  Brown's  Lectures  on  the  Philosophy  of  the 
Human  Mind,  Vol.  II.  page  351. 


28 

length  of  time  on  the  object  of  study  is  found 
to  be  difficult,  if  not  irksome.  Ideas  which 
would  divert  the  mind  into  a  different  train  of 
thought  are  suggested,  either  by  external  cir- 
cumstances, or  by  the  subject  under  considera- 
tion ;  and  as  many  of  these  ideas  may  be  more 
interesting,  as  well  as  more  familiar  to  the  mind, 
they  are  not  repressed  without  difficulty,  and 
they  still  recur  after  reiterated  efforts  of  exclu- 
sion. This  state  of  mind  induces  much  more 
painful  fatigue  than  the  most  vigorous  efforts 
of  attention,  especially  as  it  is  associated  with 
the  feelings  of  dissatisfaction  and  regret.  In 
this  case,  to  use  the  words  of  Mr.  Stewart,  ''  it 
is  not  an  exclusive  and  steady  attention  that  we 
give  to  the  object,  but  we  are  losing  sight  of  it, 
and  recurring  to  it  every  instant ;  and  the  pain- 
ful efforts  of  which  we  are  conscious,  are  not  (as 
we  are  apt  to  suppose  them  to  be)  efforts  of  un- 
common attention,  but  unsuccessful  attempts  to 
keep  the  mind  steady  to  its  object,  and  to  ex- 
clude the  extraneous  ideas,  which  are  from  time 
to  time  soliciting  its  notice." 

In  proportion  to  the  facility  of  repelling  the 
intrusion  of  these  extraneous  ideas,  and  of 
directing  a  fixed  attention  to  the  object  of  study, 


29 

the  mind  is  prepared  for  success  in  the  opera- 
tions of  intellect.  There  is  even  reason  to  attri- 
bute mental  superiority,  in  no  small  degree,  to 
the  possession  of  an  habitual  power  of  control 
over  the  train  of  thought  which  occupies  the 
mind;  and  to  this  power  of  attention,  we  are  in- 
formed, Sir  Isaac  Newton  himself  ascribed  his 
loftiest  attainments  in  science. 

Let  then  the  mind  of  the  Student  be  deeply  im- 
pressed with  a  conviction  of  the  importance  of  this 
habit,  and  of  the  practicability  of  making  great 
and  indefinite  progress  in  acquiring  the  power 
of  fixed  attention.  Let  him  resolve  that  he  will 
daily  make  the  most  vigorous  efforts;  that  he 
will  summon  the  full  energy  of  his  mind,  when- 
ever he  is  engaged  in  study;  and  that  he  will 
never  tolerate  in  himself  a  habit  of  languid  and 
intermitting  application.  Let  him  be  assured, 
that  if  ever  he  allow  this,  he  not  only  loses  his 
time,  and  frustrates  his  immediate  object,  but  that 
he  injures  the  tone  and  impairs  the  vigour  of  his 
mind.  "  When  you  remit  your  attention,"  said 
Epictetus,  "  do  not  fancy  you  can  recover  it  when 
you  please,  but  remember  that  by  the  fault  of  to- 
day, you  will  be  in  a  worse  state  to-morrow,  and  a 
habit  of  not  attending  is  induced.     Why  should 


30 

you  not  preserve  a  constant  attention  ?  There  is  no 
concern  of  life  in  which  attention  is  not  required." 
In  order  successfully  to  cultivate  the  power  of 
attention,  we  must  endeavour  to  combine  energy 
and  tranquillity.  There  should  be,  as  much  as 
possible,  freedom  from  all  that  disturbs ;  and  then 
a  full  excitement  and  continued  effort  of  intel- 
lectual energy.  The  effort  may  be  difficult,  and 
the  success  imperfect ;  but,  beyond  all  doubt,  the 
difficulty  will  diminish,  the  success  will  be  pro- 
gressive, and  the  attainment,  even  in  a  limited 
degree,  will  be  an  ample  remuneration  for  stre- 
nuous and  persevering  exertions.  "  What  should 
we  have  thought  of  the  competitor  in  the  Olympic 
course  (asks  Dr.  Thomas  Brown,  in  an  animated 
address  to  his  Students)  whose  object  was  the 
glory  of  a  prize, — if,  with  that  illustrious  reward 
before  him — with  strength  and  agility  that  might 
insure  him  the  possession  of  it — and  with  all  the 
assembled  multitudes  of  Greece  to  witness  his 
triumph,  he  had  turned  away  from  the  contest, 
and  from  victory,  because  he  was  not  to  tread  on 
softness,  and  to  be  refreshed  with  fragrance,  as 
he  moved  along !  In  that  knowledge  which  awaits 
your  studies,  in  the  various  sciences  to  which 
your  attention  may  be  turned,  tjou  have  a  much 


31 

nobler  prize  before  you;  and  therefore  I  shall 
not  hesitate  to  call  forth,  occasionally,  all  the 
vigour  of  your  attention,  at  the  risk  of  a  little 
temporary  fatigue,  as  often  as  it  shall  appear  to 
me,  that,  by  exciting  you  to  more  than  ordinary 
intellectual  activity,  I  can  facilitate  your  acquisi- 
tion of  a  reward,  which  the  listless  exertions  of 
the  indolent  never  can  obtain,  and  which  is  as 
truly  the  prize  of  strenuous  effort,  as  the  Palms 
of  the  Circus  or  the  Course."* 

IV. 

Uniformly  endeavour  to  attain  clear  and  pre- 
cise Ideas  on  every  subject  of  investigation;  and 
never  allow  indistinctness  and  confusion  of 
thought  to  remain  in  the  mind,  without  a  de- 
termined effort  to  arrive  at  discriminating  and 
accurate  conceptions, 

A  DISPOSITION  to  rest  satisfied  with  obscure 
and  indefinite  notions,  on  subjects  within  the 
limits  of  our  knowledge,  is  at  once  an  indication 
of  the  want  of  mental  vigour,  and  a  most  for- 
midable barrier  in  the  way  of  intellectual  im- 
provement.   On  the  other  hand,  a  dissatisfaction 

*  Lectures  on  the  Philosophy  of  the  Human  Mind,  Vol.  I. 
page  133. 


32 

with  imperfect  and  half-formed  conceptions  is  a 
most  powerful  stimulus  to  further  inquiry,  and 
an  effectual  preservative  from  the  error  of  taking 
for  granted,  that  we  already  know  that  of  which 
we  are,  in  truth,  only  beginning  to  perceive  our 
ignorance.  "  The  greatest  part  of  true  know- 
ledge," observes  Mr.  Locke,  "  lies  in  a  distinct 
perception  of  things  in  themselves  distinct.  And 
some  men  give  more  clear  light  and  knowledge, 
by  the  bare,  distinct  stating  of  a  question,  than 
others  by  taking  of  it  in  gross,  whole  hours  to- 
gether. In  this,  they  who  so  state  a  question,  do 
no  more,  but  separate  and  disentangle  the  parts 
of  it,  one  from  another,  and  lay  them,  when  so 
disentangled,  in  their  due  order.  This  often, 
without  any  more  ado,  resolves  the  doubt,  and 
shows  the  mind  where  the  truth  lies.  In  learn- 
ing any  thing,  as  little  should  be  proposed  to 
the  mind  at  once  as  possible;  and  that  being 
understood,  and  fully  mastered,  proceed  to  the 
next  adjoining  part,  yet  unknown,  simple,  un- 
perplexed  proposition,  belonging  to  the  matter 
in  hand,  and  tending  to  the  clearing  what  is 
principally  designed." 

Whether  our  immediate  object  be  to  arrive  at 
clear  conceptions  in  our  own  train  of  thought,  or 


33 

to  convey  our  ideas  with  clearness  to  others,  it 
is  of  the  greatest  importance  to  study  precision 
in  the  use  ai  language.  It  is  by  the  aid  of  lan- 
guage that  we  carry  on  our  processes  of  thought; 
and  unless  we  accustom  ourselves  to  accurate 
definitions  and  distinctions,  our  notions  must 
be  obscure,  our  reasonings  perplexed,  and  our 
conclusions  frequently  erroneous.  We  often  im- 
pose upon  ourselves,  by  falsely  imagining  that 
we  sufficiently  understand  a  subject,  because  we 
are  familiar  with  many  of  the  comprehensive 
terms  in  which  that  subject  is  usually  discussed, 
whereas  to  many  of  those  terms  we  may  never 
have  attached  any  precise  or  definite  ideas. 

V. 

Endeavour  carefully  to  discriminate  between 
sound  and  false  Reasoning;  that  you  may  rea- 
dily detect,  and  never  employ,  Arguments  want- 
ifig  in  solidity. 

The  intermixture  of  arguments  which  are 
weak  and  inconclusive  with  such  as  are  strong 
and  irresistible,  has  often  been  subservient  to 
the  interests  of  sophistry;  and  to  the  undiscern- 
ing,  this  has  made  "the  worse  appear  the  better 


34 

reason."  But  if  this  has  frequently  been  practised, 
with  express  design,  by  the  advocate  of  error,  it 
has  also  been  sometimes  practised,  without  design, 
by  the  defender  of  truth.  It  has  too  often  been 
forgotten,  that  arguments  are  to  he  weighed,  not 
7iumhered;  and  that,  in  truth,  a  weak,  a  doubtful, 
or  an  inconclusive  argument,  has  the  effect  of  di- 
minishing the  force  of  those  which  are  undeniably 
strong.  It  excites  in  the  mind  suspicion,  both  as 
to  the  talents  of  the  reasoner  and  the  accuracy  of 
his  opinions.  In  short  it  has  the  same  effect  in  the 
process  of  moral  reasoning  as  a  negative  quantity 
in  the  solution  of  algebraic  problems.  It  effects 
a  diminution  of  value  to  the  full  amount  of  the 
quantity  which  it  represents. 

In  the  conduct  of  life,  and  certainly  in  every 
professional  career,  it  is  of  still  greater  impor- 
tance to  exercise  a  sound  and  discriminating 
judgment,  than  even  to  have  at  command  ample 
stores  of  literature  and  science.  A  lesson  of  no 
inconsiderable  value  should  be  learned  from  the 
example  of  those  writers  (and  they  are  not  few 
in  number)  whose  memory  has  been  much  more 
successfully  cultivated  than  their  judgment;  who 
excite  admiration  at  the  rich  and  varied  treasures 
of  their  knowledge,  without  inspiring  respect  for 


35 

their  opinions,  or  confidence  in  their  reasonings; 
who  can,  with  apparent  facihty,  borrow  illustra- 
tions and  embellishments  from  almost  every  de- 
partment of  science,  but  employ  them  in  aid  of 
opinions  formed  with  incautious  haste,  supported 
by  fallacious  arguments,  and  maintained  with 
all  the  confidence  of  dogmatism. 

VI. 

Endeavour  to  acquire  the  Habit  of  strict  and 
diligent  Investigation, 

"  To  investigate,  in  the  original  sense  of  the 
word,  is  to  search  for  an  unknown  object  by 
discovering  and  following  out  the  traces  which  it 
has  left,  in  the  path  which  leads  to  its  unknown 
situation.  Thus  we  find  where  a  person  is  con- 
cealed, by  tracing  his  footsteps  from  the  place 
whence  he  set  out."  In  the  investigation  of 
truth,  we  set  out  from  a  point  which  is  already 
ascertained,  with  a  view  to  our  arrival  at  a  point 
not  yet  ascertained.  But  this  progress  is  not 
to  be  effected  by  plans  arbitrary  or  capricious. 
Our  steps  must  be  directed,  and  our  efforts 
must  be  guided,  by  certain  principles  of  inquiry 
and  research.  There  is  a  certain  process  of 
thought, — an   unbroken   series    of    causes   and 


36 

consequences,  by  which  alone  we  can  pass  from 
that  which  is  known  to  that  which  is  unknown. 
If  any  of  the  links  of  that  chain  be  disjoined, 
or  rather  if  they  be  not  clearly  discovered,  the 
interval  may  indeed  be  suppUed  by  conjecture, 
but  the  investigation  is  incomplete.  Now  the 
true  spirit  of  investigation,  and  a  facility  in  pur- 
suing the  requisite  inquiries,  are  not  of  easy 
acquisition.  ^  They  are  the  result  of  frequent 
efforts  and  judicious  discipline.  But  the  value 
of  the  attainment  is  an  ample  compensation  for 
the  labour  which  it  demands.  The  habit  acquired 
is  applicable  to  all  the  objects  which  are  placed 
within  the  grasp  of  the  human  faculties.  It  is 
equally  requisite,  and  equally  beneficial,  in  the 
investigation  of  individual  character,  of  historic 
facts,  of  the  phenomena  of  matter  and  of  mind,  and 
of  the  still  more  interesting  and  momentous  truths 
which  constitute  the  system  of  divine  revelation. 
This  habit  of  careful  investigation  will  exert 
a  salutary  influence  on  the  intellectual  character, 
in  producing  a  manly  independence  of  mind. 
He  who  has  been  accustomed  to  examine  for 
himself,  will  not  be  disposed  to  rely  implicitly  on 
the  opinion  of  others,  or  to  surrender  his  judg- 
ment at  the  demand  of  opinionative  dogmatism. 


37 

While  he  will  gratefully  receive  and  acknow- 
ledge the  aid  of  others,  in  correcting  his  opi- 
nions and  extending  his  views,  he  will  be  in 
no  danger  of  resembling  those  "who  resign 
their  judgment  to  the  last  man  they  hear  or 
read;  who,  cameleon-like,  take  the  colour  of 
what  is  laid  before  them,  and  as  soon  lose  and 
resign  it  to  the  next  that  happens  to  come  in 
their  way." 

The  disposition  which  best  qualifies  for  suc- 
cessful investigation  is  admirably  exhibited  in 
the  following  passage,  by  Dr.  Thomas  Brown : 
*'  It  is  a  spirit  quick  to  pursue  whatever  is 
within  the  reach  of  human  intellect ;  but  is  not 
less  quick  to  discern  the  bounds  that  limit  every 
human  inquiry ;  and  which,  therefore,  in  seek- 
ing much,  seeks  only  what  man  may  learn: — 
which  knows  how  to  distinguish  what  is  just 
in  itself  from  what  is  merely  accredited  by  illus- 
trious names ; — but  which,  at  the  same  time, 
alive,  with  congenial  feeling,  to  every  intellectual 
excellence,  and  candid  to  the  weakness  from 
which  no  excellence  is  wholly  privileged,  can 
dissent  and  confute  without  triumph,  as  it  ad- 
mires without  envy." 


38 

VII. 

Avail  yourselves  of  the  assistance  of  others, 
whether  tutors,  associates,  or  authors,  only  so 
far  as  to  obtain  the  aid  actually  requisite,  and 
not  to  supersede  the  utmost  efforts  of  your  oivn 


The  question  perpetually  arising  in  the  mind 
of  the  student  of  remiss  and  indolent  habits  is — 
How  shall  I  facilitate  my  labour  by  obtaining 
assistance  from  others?  The  question  equally 
familiar  to  the  mind  of  the  student  athirst  for 
knowledge,  and  willing  to  acquire  it  at  the  ex- 
pense of  exertion  is — How  shall  I  accomplish 
my  object  with  the  least  assistance  from  others  ? 
It  is  not  difficult  to  predict  the  tendency  and 
result  of  either  habit  of  mind.  By  the  one,  the 
intellectual  character  is  degraded  and  enfeebled; 
by  the  other,  it  attains  dignity  and  elevation, 
energy  and  self-command.  He  who  always 
does  his  best  will  usually  do  well,  and  often 
more  than  well ;  and  if  he  fail  occasionally  to 
accomplish  his  object,  his  failure  will  neither 
be  accompanied  by  self-reproach,  nor  followed 
by  a  relaxation  of  effort.  The  assistance  which 
is  within  his  reach,  he  will  resolutely  decline, 


39 

till  his  best  energies  have  been  put  forth:  he 
has  been  initiated  into  the  habit  of  applying 
himself  to  grapple  with  a  difficulty :  a  difficulty 
which  appeared  formidable  when  viewed  at  a 
distance,  with  only  a  transient  glance,  has  often 
been  conquered  by  the  first  encounter  j  and  in 
a  better  cause  than  that  on  which  the  excla- 
mation was  first  made,  he  has  been  prepared 
to  say  "veni,  vidi,  vicV  Or  if  a  vigorous, 
patient,  and  persevering  investigation  was  requi- 
site, he  has  at  length  entered  into  the  recom- 
pense of  him  who  expressed  the  delight  of  no 
ordinary  mind,  when  he  exclaimed  evp-qKa. 

VIII. 

Be  not  only  willing^  but  desirous,  to  have 
every  Defect  in  your  powers,  attainments,  and 
productions,  fully  and  explicitly  pointed  out. 

The  disclosure  may  be  unwelcome ;  it  may 
be  even  unexpected;  but  it  will  be  salutary. 
It  may  be  conducive  to  the  interests  as  well 
of  intellectual  as  of  moral  culture.  A  capacity 
which  appears  contracted  may  be  farther  deve- 
loped,— may  be  greatly  expanded ;  attainments, 
which  at  present  disappoint  expectation,  may  be 
considerably  augmented;    and  the  productions 


40 

which  may  justly  be  regarded  as  unfavourable 
specimens  of  intellectual  effort,  may  supply  ma- 
terials of  comparison  with  future  exercises,  from 
which  may  be  derived  the  most  cheering  en- 
couragement. 

It  is  one  of  the  many  advantages  arising 
from  association  with  other  students  in  a  pub- 
lic seminary,  that  such  defects  are  rendered 
apparent  to  the  individuals  by  whom  they  are 
displayed.  The  cultivation  of  the  understand- 
ing may  doubtless  be  carried  on  in  the  absence 
of  living  instructors,  and  without  associates  in 
study.  Books  may  supply,  in  part,  the  want 
of  tutors,  and  plodding  diligence  may  amass 
stores  of  knowledge  in  the  deepest  seclusion; 
but  then  the  means  are  wanting,  not  only  of 
abridging  unnecessary  labour,  and  removing 
formidable  obstructions,  but  also  of  detecting 
those  defects  of  knowledge,  those  prejudices  of 
early  education,  those  mistaken  notions,  those 
injurious  habits,  those  numerous  errors  and 
blemishes  of  performance,  which  might  never 
have  become  apparent  to  the  individuals  them- 
selves. 

To  receive  with  docility  and  with  gratitude 
the  exposure  of  our  own  defects  and  mistakes 


41 

is  an  attainment  of  no  small  value.  It  has  a 
beneficial  influence  in  restraining  us  from  think- 
ing more  highly  of  our  talents  and  of  our  pro- 
ductions than  we  ought  to  think,  and  it  renders 
even  the  detection  of  our  defects  an  excitement 
to  intellectual  progress,  and  a  means  of  moral 
improvement. 

IX. 

Let  your  plan  of  Study,  and  the  arrangement 
for  the  distribution  of  your  Time,  be  judiciously 
formed,  and  prosecuted  with  the  utmost  diligence 
and  punctuality. 

The  beneficial  effect  of  order  and  regularity  in 
the  discharge  of  engagements,  especially  when  a 
variety  of  objects  may  demand  attention,  must 
be  in  some  degree  apparent  to  every  one.  To 
the  student,  not  less  than  to  the  man  of  busi- 
ness, is  regularity  of  method  important  in  the 
arrangement  of  his  pursuits  ;  as  it  prevents  loss 
of  time  by  embarrassing  suspense,  with  regard 
to  the  object  which,  at  any  given  hour,  claims 
immediate  attention.  Even  a  plan  of  arrange- 
ment, in  some  respects  defective  and  objection- 
able, would  secure  to  a  student  a  decided 
advantage  over  another  individual,  who  should 


42 

disregard  order  and  method;  incalculable  then 
must  be  the  benefit  arising  from  regulations, 
which  proceed  on  wise  and  enlightened  prin- 
ciples. A  few  suggestions  on  this  point  may 
be  deserving  of  notice. 

1.  Let  not  the  plan  laid  down  be  so  difficult 
of  observance,  as  to  incur  the  danger  of  frequent 
failure  or  irregularity. 

It  is  wise  for  us  to  consider,  not  only  what 
we  could  wish  to  accomplish,  but  also  what  it 
is  probable  that,  with  our  habits,  and  in  our 
circumstances,  we  shall  be  able  to  effect.  By 
attempting  too  much,  we  often  accomplish  less 
than  we  should  have  effected,  with  plans  guided 
by  principles  of  greater  moderation;  and  one 
reason  which  may  be  assigned  for  this  is,  that 
after  having  repeatedly  fallen  short  of  the  line 
prescribed,  our  plans  cease  to  have  authority  in 
our  own  estimation,  lose  their  practical  influ- 
ence on  the  distribution  of  our  time,  and  having 
thus  been  virtually,  they  are  at  length  avowedly 
abandoned. 

2.  Let  the  proportion  of  time  and  attention 
devoted  to  every  object  of  study  be  regulated 
by  a  regard  both  to  its  real  and  to  its  relative 
importance. 


43 

3.  Let  the  most  important  studies  be  assigned 
to  those  hours  in  which  we  find,  by  experience, 
that  we  can  exert  our  intellectual  energies  with 
the  greatest  facility  and  intensity. 

4.  Let  the  minor  intervals  of  time  which  pre- 
cede or  follow  the  more  important  engagements 
be  duly  and  economically  improved. 

How  many  valuable  acquisitions  may  be  se- 
cured by  filling  up,  with  appropriate  reading, 
the  moments  of  occasional  and  uncertain  leisure, 
which  Boyle  calls  "the  parentheses  or  interludes 
of  time.  These,  coming  between  more  impor- 
tant engagements,  are  wont  to  be  lost  by  most 
men  for  want  of  a  value  for  them ;  and  even  by 
good  men  for  want  of  skill  to  preserve  them. 
And  as  some  goldsmiths  and  refiners  are  wont  to 
save  the  very  sweepings  of  their  shops,  because 
they  may  contain  in  them  some  filings  or  dust 
of  gold  and  silver,  I  see  not  why  a  christian 
may  not  be  as  careful,  not  to  lose  the  fragments 
of  a  thing  incomparably  more  precious." 


Guard  against  those  Mental  Habits  which 
may  be  eventually  though  imperceptibly  preju- 


44 

dicial,  hy  impairing  the  vigour  of  the  Mind  or 
of  the  Body, 

Of  these  several  may  be  distinctly  speci- 
fied :— 

1.  Undue  continuance  of  studious  exertion 
and  mental  excitement. 

The  opinion  has  been  publicly  expressed  by  a 
Professor  of  eminence  in  a  northern  University, 
that  no  man  can  habitually  apply  his  mind  to 
intense  study  during  more  than  six  hours  in  the 
day,  without  injury  to  his  health.  This  opinion, 
be  it  remembered,  applies  to  the  determined 
energy  of  mental  application  in  severe  study;  and 
if  to  six  hours  of  serious  study  be  added  three 
or  four  hours  of  such  reading  as  conveys  in- 
struction, vv^ithout  inducing  any  consciousness  of 
fatigue,  the  student  will  have  made  near  ap- 
proaches to  that  line,  beyond  which  to  trespass 
is  compatible  neither  with  safety  nor  with  duty. 

Let  not  the  young  and  ardent  adventurer  in 
the  path  of  knowledge  imagine,  that,  by  the 
omission  of  the  hours  due  to  sleep,  and  to 
bodily  exercise,  he  can  be  a  gainer  upon  the 
whole.  How  many  distressing  instances  have 
there  been  in  which  it  has  too  plainly  appeared, 


45 

that  undue  exertion  and  excitement  have  under- 
mined even  a  vigorous  constitution,  and  disquaU- 
fied  for  the  performance  of  those  duties  for  which 
a  course  of  study  is  the  intended  preparation. 
And  should  these  fearful  evils  not  be  entailed, 
still  it  may  be  shown,  that  undue  application 
defeats  the  objects  in  view,  and  proceeds  upon 
principles  of  calculation  altogether  erroneous. 
In  all  intellectual  as  well  as  in  mechanical 
labours,  the  work  accomplished  must  be  in  pro- 
portion to  the  power  exerted.  But  the  powder 
which  the  mind  can  put  forth  in  any  study,  de- 
pends upon  a  variety  of  circumstances;  among 
which  are  to  be  included,  its  freedom  from 
exhaustion  and  depression,  and  from  those  dis- 
abilities to  which  it  will  be  subject,  if  the  health 
and  spirits  be  impaired.  No  hesitation  can 
there  be  in  hazarding  the  assertion,  that  in 
the  experiment  of  a  month  or  a  year,  it  will  be 
found,  that  the  student  will  actually  accomplish 
more  of  intellectual  labour,  by  ten  hours  of 
daily  study,  with  two  hours  of  bodily  exercise 
and  recreation,  than  he  could  effect  in  twelve 
hours  without  such  intermission. 

2.  An  undue  eagerness  of  desire  to  complete 
any  performance  within  a  given  time. 
c3 


46 

The  tranquil  exercise  of  thought  may  be  car- 
ried on  with  energy  for  a  considerable  time, 
without  inducing  mental  weariness  or  occasion- 
ing effects  injurious  to  health.  Very  different, 
however,  are  the  effects  of  study,  when  pursued 
with  any  degree  of  anxiety  or  perturbation,  and 
especially  when  accompanied  with  a  restless  and 
impatient  eagerness  to  complete  the  performance, 
or  to  accomplish,  in  a  given  time,  a  certain  task 
which  we  have  prescribed.  There  are,  indeed, 
minds  habitually  inclined  to  indolence  or  to 
procrastination,  which  derive  benefit  from  the 
stimulus  arising  from  such  a  requirement;  but 
when  the  stimulus  arising  from  other  consider- 
ations is  sufficiently  powerful,  that  additional 
excitement  may  become  highly  injurious.  They 
who  feel  the  pressure  of  numerous  engagements 
are  frequently  too  eager  to  complete  the  literary 
labour  in  which  they  are  employed,  before  they 
proceed  to  another  pursuit,  to  which  either  the 
plan  of  study  or  the  call  of  duty  may  require 
their  immediate  attention ;  and  the  hurried  at- 
tempt will  either,  by  undue  despatch,  be  un- 
favourable to  the  performance  itself,  or  by  the 
disquieting  anxiety  induced,  be  injurious  to  the 
corporeal  frame.      It  is   related   of  Mr.  John 


47 

Wesley,  that  when  a  reference,  on  one  occasion, 
was  made  to  his  numerous  avocations,  he  rephed, 
— "  Though  I  am  always  in  haste,  I  am  never 
in  a  hurry,  because  1  never  undertake  more 
work  than  I  can  go  through  with  perfect  calm- 
ness of  spirit." 

3.  An  inability  to  transfer  the  attention  with 
ease  from  one  subject  to  another ;  or,  when  it  is 
desirable,  to  unbend  and  recreate  the  mind. 

The  love  of  variety,  of  novelty,  and  of  relief 
from  continued  efforts  of  thought,  renders  it 
easy  for  the  undisciplined  mind  to  dismiss  from  it;s 
notice  a  subject  to  which  its  attention  has  been 
directed.  But  in  proportion  as  habits  of  fixed 
and  persevering  attention  are  cultivated,  and 
feelings  of  interest  in  the  pursuit  of  knowledge 
are  awakened,  it  becomes  difficult  to  disengage 
the  mind,  at  pleasure,  from  any  subject  of  consi- 
deration. Yet  this  want  of  control  over  the 
thoughts  and  energies  of  the  mind  is  at  once 
unfavourable  to  progress  in  knowledge,  to  the 
enjoyment  of  the  pleasures  of  social  intercourse, 
and  to  that  entire  recreation  of  mind,  by  which 
it  is  prepared  to  renew,  with  increased  energy, 
its  application  to  severe  study.  It  is  most  desir- 
able, for  reasons  sufficiently  obvious,  to  cultivate 


48 

vivacity  and  cheerfulness  of  disposition ;  and,  in 
order  to  this,  it  is  of  no  small  importance  to  be 
able  to  withdraw  the  mind,  at  pleasure,  from 
pursuits  which,  by  their  continuance,  occasion 
fatigue  and  abstraction,  and  to  yield  to  the  full 
impression  of  surrounding  objects  or  of  enliven- 
ing conversation. 

It  is  related  by  Count  Segur,  as  a  character- 
istic trait  of  the  late  Emperor  Napoleon,  that  he 
possessed  the  faculty  of  "throwing  aside  the 
most  important  occupations  whenever  he  pleased  ; 
either  for  the  sake  of  variety  or  of  rest ;  for  in 
him  the  power  of  volition  surpassed  that  of  ima- 
gination. In  this  respect  he  reigned  over  himself 
as  much  as  he  did  over  others." 

XI. 

Let  it  be  your  constant  aim  to  arrive  at  gene- 
ral Principles,  on  all  the  subjects  to  which  your 
attention  is  directed. 

Without  the  guidance  of  general  principles, 
the  human  mind  resembles  a  vessel  at  sea,  with- 
out chart,  or  compass,  or  pilot.  It  must  fluctuate 
in  doubt  and  uncertainty;  and  amidst  the  agita- 
tions of  conflicting  sentiments,  it  must  be  at  the 


49 

mercy  of  almost  every  wind  of  opinion,  and  un- 
prepared to  encounter  the  rising  wave  of  opposi- 
tion.   In  every  department  of  human  knowledge, 
whether  of  literature  or  of  science,  whether  of 
reason  or  of  revelation,  there  are  certain  fixed 
principles — certain  general  truths,  from  which  we 
must  set  out  in  our  researches,  and  by  which  we 
must  be  guided  in  our  reasonings.     To  borrow 
the  language  of  Mr.  Locke,  "  there  are  funda- 
mental truths  that  lie  at  the  bottom,  the  basis 
upon  which  a  great  many  others  rest,  and  in 
which  they  have  their  consistency.     These  are 
teeming  truths,  rich  in  store,  with  which  they 
furnish  the  mind,  and  like  the  lights  of  heaven, 
are  not  only  beautiful  and  entertaining  in  them- 
selves,  but   give   light   and   evidence  to   other 
things,  that,  without  them,  could  not  be  seen  or 
known.     Such  is  that   admirable   discovery   of 
Newton,  that  all  bodies  gravitate  to  one  another, 
which  may  be  counted  the  basis  of  natural  philo- 
sophy.    Our    Saviour's    great  rule — *  that   we 
should  love  our  neighbour  as  ourselves,'  is  such 
a  fundamental  truth,  for  the  regulating  human 
society,  that,  I  think,  by  that  alone,  one  might, 
without  difficulty,   determine  all  the  cases  and 
doubts  in  social  morality.      These,  and   such 


50 

as  these,  are  the  truths  we  should  endeavour  to 

find  out  and  store  our  minds  with." "  We 

should  accustom  ourselves,  in  any  question  pro- 
posed, to  examine  and  find  out  upon  what  it  bot- 
toms. Most  of  the  difficulties  that  come  in  our 
way,  when  well  considered  and  traced,  lead  us 
to  some  proposition  which,  known  to  be  true, 
clears  the  doubt,  and  gives  an  easy  solution  of 
the  question." 

XII. 

Be  not  satisfied  with  the  Knowledge  you  have 
acquired  on  any  subject  of  Investigation^  till  you 
can  express  the  result  of  your  Inquiries  and  Re- 
flections in  your  own  words,  either  in  Conversa- 
tion or  in  Writing. 

The  attempt  to  convey  our  ideas  to  others  is 
the  most  satisfactory  test  by  which  we  may  ascer- 
tain their  correctness  or  inaccuracy — their  com- 
pleteness or  deficiency.  Nothing  is  more  common 
than  for  those  whose  minds  are  undisciplined,  to 
flatter  themselves  that  they  have  a  competent  ac- 
quaintance with  a  subject,  on  which  their  ideas 
are  still  obscure  and  confused,  and  on  which  they 
betray  obscurity  and  confusion,  as  soon  as  they 


51 

attempt  the  communication  of  their  thoughts  to 
others.  It  is  therefore  of  great  importance  in 
seminaries  of  education,  that  an  adequate  test 
should  be  applied  by  the  tutor,  throughout  the 
whole  progress  of  study,  both  by  instituting  a 
strict  examination  on  the  course  of  reading  pre- 
scribed, and  by  requiring  frequent  exercises  in 
composition  on  the  subjects  to  which  attention 
has  been  directed.  On  the  same  principle  it 
would  be  found  highly  beneficial,  were  those 
who  are  associated  in  a  studious  career,  to  bring 
each  other  to  the  test  by  mutual  examination, 
and  by  conversing  freely  on  points  of  importance 
and  of  difficulty.  It  would  be  too  much  to  assert, 
that,  in  every  instance,  where  there  is  clearness  of 
conception,  there  will  be  facility  of  expression, 
since  there  may  be  causes  of  embarrassment  in 
the  attempt  to  convey  ideas,  which  do  not  arise 
from  the  obscurity  of  the  ideas  themselves;  but 
where  no  such  causes  are  in  operation,  it  may  be 
presumed,  that  confusion  of  language  has  its 
origin  in  confusion  of  thought,  and  that  we 
ought  not  to  give  ourselves  credit  for  a  compe- 
tent acquaintance  with  any  subject,  till  we  can 
convey  our  ideas  on  that  subject  with  precision 
and  perspicuity. 


52 

"  My  method  of  study,"  said  President  Ed- 
wards, "has  been  very  much  by  writing;  ap- 
plying myself  in  this  way  to  improve  every 
important  hint;  pursuing  the  clue  to  my  utmost 
when  any  thing  in  reading,  meditation,  or  con- 
versation has  been  suggested  to  my  mind,  that 
seemed  to  promise  light  on  any  weighty  point ; 
thus  penning  what  appeared  to  me  my  best 
thoughts  on  innumerable  subjects,  for  my  own 
benefit.  The  longer  I  prosecuted  my  studies  in 
this  method,  the  more  habitual  it  became,  and 
the  more  pleasant  and  profitable  I  found  it.  The 
further  I  travelled  in  this  way,  the  wider  the 
field  opened." 


ON  INTELLECTUAL  HABITS. 


PART   II. 

"The  Improvement  of  the  Understanding," 
observes  Mr.  Locke,  "  is  for  two  ends ;  first, 
for  our  own  increase  of  knowledge ;  secondly, 
to  enable  us  to  deliver  that  knowledge  to  others. 
The  latter  of  these,  if  it  be  not  the  chief  end 
of  study  in  a  gentleman;  yet  it  is  at  least 
equal  to  the  other,  since  the  greatest  part  of 
his  business  and  usefulness  in  the  world  is 
by  the  influence  of  what  he  says,  or  writes 
to  others." 

Now  if  even  to  those  who  are  not  engaged 
in  any  department  of  professional  life,  it  be 
so  important  to  acquire  a  facility  in  the  com- 
munication of  knowledge,  how  much  more 
important  must  be  that  attainment  to  those, 
whose  official  duty  it  is,  to  convey  to  the 
minds  of  men,  in  various  classes  of  society, 
knowledge  of  incomparable  value. 


54 

I  proceed,  then,  to  offer 

HINTS  TO  AID    THE    CULTIVATION    OF    MENTAL  HABITS, 

WITH  A   VIEW   TO  THE    COMMUNICATION 
OF   KNOWLEDGE   in  the  engagements  of 

THE  CHRISTIAN  MINISTRY. 

For  the  sake  of  convenient  arrangement,  I 
shall  distribute  the  advices  I  have  to  suggest 
under  three  general  divisions : 

I  shall  endeavour  to  exhibit — The  Impor- 
tance of  still  pursuing  with  diligence  Plans 
of  Mental  Improvement,  after  terminating  the 
Course  of  Academic  Discipline: — The  Course 
of  Study  which  it  is  most  important  to  pursue 
in  the  earlier  stages  of  the  Christian  Mini- 
stry:— and,  The  best  method  of  conducting 
direct  Preparations  for  the  Pulpit. 

I. 

THE  IMPORTANCE  OF  STILL  PURSUING  WITH 
DILIGENCE  PLANS  OF  MENTAL  IMPROVEMENT, 
AFTER  TERMINATING  THE  COURSE  OF  ACADEMIC 
DISCIPLINE. 

I.  It  would  be  absurd  for  a  Student  to  ima- 
gine, that  on  quitting  the  College,  and  entering 
on  the  active  duties  of  the  Christian  Ministry, 


55 

he  has  ** finished  his  studies"  when  in  truth 
they  are  but  commenced. 

The  foundation  only  is  laid — the  superstruc- 
ture you  have  yet  to  rear.  Only  the  elements 
of  knowledge  have  you  at  present  attained :  let 
these  first  principles  stimulate,  not  satisfy,  your 
desire  of  knowledge ;  let  them  guide,  not  limit 
your  researches.  You  have  in  some  degree 
acquired,  but  you  have  not  yet  matured  the 
intellectual  habits  essential  to  the  due  discharge 
of  the  office  on  which  you  now  enter.  You 
are  now  arrived  at  a  critical  period  in  the  his- 
tory of  your  mind.  It  is  now  to  be  determined, 
whether,  in  respect  of  mental  energy  and  attain- 
ments, you  are  to  remain  stationary,  with  self- 
reproach  and  merited  disgrace,  or  to  prosecute, 
with  ardour,  a  course  of  unremitted  application 
and  honourable  proficiency. 

Can  you  hesitate  to  admit  the  necessity  of 
blending  the  character  of  the  Student  with  that 
of  the  Minister?  Are  you  prepared  to  specify 
the  branches  of  academic  study  in  which  you 
have  already  arrived  at  a  competency  of  know- 
ledge? Let  it  even  be  granted,  that  in  some 
of  your  literary  and  scientific  pursuits  you  have 


56 

attained  a  proficiency,  at  once  respectable  and 
valuable ;  and  let  it  be  conceded,  that  farther 
advances  in  some  of  these  studies  can  scarcely 
be  regarded  as  compatible  with  the  avocations  on 
which  you  now  enter.  Still,  must  you  not  be 
compelled  to  acknowledge,  that  there  are  other 
studies  of  primary  importance,  in  which,  with 
your  advantages,  it  would  be  culpable  not  to 
make  strenuous  and  habitual  exertions,  with 
a  view  to  farther  progress  ?  How  powerful  are 
the  considerations  which  urge  you  to  the  dili- 
gent investigation  of  the  sacred  Scriptures — to 
the  constant  study  of  the  languages  in  which 
they  were  originally  written — and,  to  the  ac- 
cumulation, from  various  sources,  of  that 
knowledge  by  which  they  may  be  explained, 
illustrated,  and  defended. 

II.  The  importance  of  the  object  at  which 
the  Christian  Ministry  aims  peremptorily  re- 
quires the  most  strenuous  and  diligent  Im- 
provement of  the  Mental  Powers, 

"  How  high  and  awful  a  function  is  that 
which  proposes  to  establish  in  the  soul  an  in- 
terior  dominion — to   illuminate   its  powers   by 


57 

a  celestial  light — and  introduce  it  to  an  inti- 
mate, ineffable,  and  unchanging  alliance  with 
the  Father  of  Spirits.  The  moment  we  per- 
mit ourselves  to  think  lightly  of  the  Christian 
Ministry,  our  right  arm  is  withered ;  nothing 
but  imbecility  and  relaxation  remains.  For 
no  man  ever  excelled  in  a  profession  to  which 
he  did  not  feel  an  attachment  bordering  on 
enthusiasm;  though  what  in  other  professions 
is  enthusiasm,  is,  in  ours,  the  dictate  of  so- 
briety and  truth."* 

They  who  enter  on  this  arduous  and  respon- 
sible office  are  understood  to  give,  and  usually 
give,  in  terms  the  most  explicit,  and  with  assu- 
rances the  most  solemn,  a  pledge,  that  they 
will  devote  to  its  momentous  labours  their  best 
talents  and  their  assiduous  exertions.  Nothing 
less  than  this  is  due  to  the  God  whom  we  serve, 
the  cause  in  which  we  have  embarked,  and  the 
individuals  who  attach  themselves  to  our  Mini- 
stry. If  the  pledge  be  given,  and  the  obliga- 
tion be  sacred,  conscience  is  deeply  concerned 
in  endeavouring  to  redeem  it  with  inviolable 
fidelity  and  constancy.     There  may  be,  on  the 

*  Sermon  on  the  Discouragements  and  Supports  of  the 
Christian  Minister,  by  the  Rev.  Robert  Hall. 


58 

part  of  some,  a  facility  in  the  discharge  of  pub- 
lic duties,  arising  from  talents  of  a  superior 
order,  or  at  least  of  a  peculiar  adaptation  to 
certain  engagements ;  but  this  by  no  means 
exonerates  them,  even  in  the  slightest  degree, 
from  the  duty  of  improving,  by  unremitted  dili- 
gence, the  talents  they  possess.  If  to  them 
more  be  given,  of  them  more  will  be  required. 

III.  The  Difficulties  which  are  to  be  encoun- 
tered in  the  discharge  of  the  Christian  Ministry 
require  the  most  vigorous  exertions,  and  the 
most  diligent  application. 

The  difficulties  to  which  I  refer  are  of  an 
intellectual  kind,  and  arise  especially  from  three 
sources : 

(1.)  The  diversity  of  mental  character  pre- 
vailing in  the  auditories  we  address. 

It  is  the  just  remark  of  Dr.  Campbell,  in  his 
Philosophy  of  Rhetoric,  that  **  the  more  mixed 
the  auditory  is,  the  greater  is  the  difficulty  of 
speaking  to  them  with  effect.  The  preacher 
has  therefore  a  more  delicate  part  to  perform 
than  either  the  pleader  or  the  senator.  The 
auditors,  though  rarely  so   accomplished  as  to 


59 

require  the  same  accuracy  of  composition,  or 
acuteness  in  reasoning  as  may  be  expected  in 
the  other  two,  are  more  various  in  age,  rank, 
taste,  inclinations,  sentiments,  and  prejudices." 
"  To  men  of  various  casts  and  complexions, 
it  is  obvious,"  observes  Mr.  Hall,  "a  corre- 
sponding difference  in  the  selection  of  topics  and 
the  method  of  appeal  is  requisite.  Some  are 
only  capable  of  digesting  the  first  principles  of 
religion,  on  whom  it  is  necessary  often  to  in- 
culcate the  same  lessons,  with  the  reiteration 
of  parental  solicitude :  there  are  others  of  a 
wider  grasp  of  comprehension,  who  must  be 
indulged  with  an  ampler  variety,  and  to  whom 
views  of  religion  less  obvious,  less  obtrusive, 
and  demanding  a  more  vigorous  exercise  of  the 
understanding,  are  peculiarly  adapted.  Some 
are  accustomed  to  contemplate  every  subject 
in  a  light  so  cool  and  argumentative,  that  they 
are  not  easily  impressed  with  any  thing  which  is 
not  presented  in  the  garb  of  reasoning ; — there 
are  others  of  a  softer  temperament,  who  are  more 
easily  won  by  tender  strokes  of  pathos."  * 

After  such  quotations,   it  is  assuredly   suffi- 
cient simply  to  ask  the  question,  whether  any 

♦  Sermon  before  cited. 


60 

preacher,  and  especially  any  young  preacher, 
can  imagine  himself  qualified  to  contend  with 
difficulties  so  formidable,  without  habits  of  stu- 
dious consideration  and  deep  reflection  ? 

(2.)  The  weighty  and  frequent  demands  made 
upon  the  Mental  Resources  of  a  Christian  Mi- 
nister in  the  present  day. 

In  the  discharge  of  his  stated  duties  on  the 
Sabbath,  and  of  the  frequent  engagements  which 
arise  out  of  the  excitement  of  benevolent  activity 
in  the  present  day,  how  heavy  are  the  demands 
upon  the  time  and  talents  and  attainments  of 
the  Christian  Minister !  With  a  limited  degree 
of  opportunity  for  preparation,  on  what  a  vari- 
ety of  subjects  he  has  to  discourse, — what  a 
versatility  of  thought  he  has  occasion  to  display. 
How  much  he  needs — an  ample  store  of  general 
principles,  on  almost  all  subjects  interesting  to 
the  heart  of  man — well-digested  views  of  the 
whole  system  of  revealed  truth — familiarity  with 
the  most  important  points  of  Biblical  Criticism — 
and  materials  derived  from  almost  all  the  sources 
of  human  knowledge,  in  order  to  present  to  his 
hearers,  rich,  diversified  and  interesting  ma- 
terials of  illustration,  to  whatever  subject  he 
invites  their  regard.     Surely   qualifications  for 


61 

such  engagements  are  not  to  be  expected  with- 
out extensive  reading  and  perpetual  apphcation. 

(3.)  The  increased  circulation  of  Knowledge, 
both  literary  and  scientific,  among  various 
classes  of  society. 

It  is  naturally  expected  that  a  Minister 
should  be  superior  to  most  of  his  hearers,  not 
only  in  his  knowledge  of  the  Scriptures,  but 
also  in  mental  culture  and  literary  attainments. 
To  secure,  by  a  wide  interval,  that  superiority, 
was  formerly  by  no  means  difficult  for  those 
Ministers  who  had  enjoyed  the  advantages  of 
a  liberal  education.  In  the  present  day  this  is 
not  so  easy  a  task.  In  most  congregations 
there  are  not  a  few  who  have  been  versed  in 
the  principles  of  literature  and  of  science,  and 
who  are  qualified  to  detect  inaccuracies  of 
thought  or  expression,  which  might  formerly 
have  passed  without  notice.  It  should  be  deeply 
impressed  upon  the  mind  of  every  Minister, 
when  he  embarks  on  his  professional  course, 
that  as  the  standard  of  information  among  all 
classes  is  perpetually  rising,  the  standard  of 
learning  and  of  talent  among  the  Ministers  of 
the  Gospel  must  be  raised  at  least  in  an  equal 
degi'ee. 

D 


(12 

IV.  The  im/xn (<(>((•('  of  unwaaritid  Assiduity 
in  a  course  of  A/culaf  Jm/)rorcu/<'nf,  is  evinced 
hi/  llic  confnfsf.  (dtsirfxthlc  hclwccn  dij/'crcnt 
classes  of  (J/irislian  Minislers, 

I'rom  (he  ()|)S('rv.iln>iis  and  iiujuliics  I  luivc 
nuuU',  ill  rc'lcri'iKU'  lo  lIic  plans  piirsncil  l>y 
^'oini;!.^  Minisl.crs  allrr  (criMinaliii;;'  (lu'ir  nca- 
(U^niic  career,  I  have  hccn  disposed  lo  rei^ard 
llicni  as  loiiniiit!,  Iw(»  disliiicl  classes;  (lie  one 
class  coiisisliiii;  of  llioso  wlu),  by  a  coiirs<'  ol' 
menial  iliscipiine,  iire  making  every  yiar  pvo- 
nressive  and  obvicms  advances  in  iheir  (inalill- 
(raiions  lor  public  Uridulness  (he  oilier  class 
consisliii",  ol  (hose  who,  year  al'ler  year,  (>\liil)il 
the  same  iinvaryiuj;'  complexion  of  intrlleclual 
chanicler,  without,  any  piMceptihle  pr(»or(.ss  in 
comprehension  of  mind,  power  «»!"  thought,  or 
exleiil  of  knowU>d.m'.  Tht^ir  ri'sources  ap|)ear 
to  he  exhausted;  their  sermons,  instead  (d' pre- 
sentin;;  to  their  lu>arers,  "  thin<;s  lu'W  and  old," 
reiterate  ideas  perfectly  lamiliar,  in  forms  of 
expression  which  may  he  almost  anticipated. 
It  is  scarcely  iu>cessary  (o  add,  that,  under 
such  ministrations,  hut  little  interest  is  excited, 
hut    littli'    im|»r(\ssion    is    produced.       Indolence 


63 

on  the  piirt  of  the  minister  induces  torpor  on 
the  part  ol"  tlie  iiejuvrs ;  or  11'  on  tlicir  part 
stronger  leelings  are  excited,  they  are  emotions 
of  painful  regret  and  growing  (hssatisfaction. 

On  the  other  liand,  the  dili«^ent  shuU'nt, 
guicU^d  hy  the  nohh'st  principk's,  and  impelled 
hy  the  strongest  motives,  is  constantly  adding 
to  liis  stores  of  knowledge,  and  his  facilities 
for  the  discharge  of  professional  duties.  If  his 
dirt'ct  ])repiuation  lor  the  pulpit,  rendered  easier 
by  the  power  of  habit,  and  ihe  augmentation  of 
his  materials  of  ihoughl,  deniaud  a  less  pro- 
portion of  his  time,  he  by  no  means  contracts 
within  narrower  limits  the  efforts  of  his  mind, 
l)ut  delights  in  the  opportunity  allorded  ibr  the 
accumulatiou  oi'  (he  most  iiiipoi-t.iiit  knowledge. 
\^y  diligently  pursuing  this  eouisc,  he  must  be 
necessarily  increasing  his  ministerial  (jualitica- 
tions,  and  rising  in  the  estimation  of  tlie  people 
of  liis  charge. 

"Oh!  whnt  abundance  of  things  are  there," 
exclaims  the  inunilable  Baxter,  which  .1  mini- 
ster should  undersland  ;  and  what  a  great  delect 
it  is  to  be  ignorant  of  them ;  and  how  nuich 
shall  we  miss  such  knowledge  in  our  work! 
Many    ministers    study    only    to   compose    their 


64 

sermons,  and  very  little  more,  when  there  are 
so  many  books  to  be  read,  and  so  many  matters 
that  we  should  not  be  unacquainted  with.  Nay, 
in  the  study  of  our  sermons  we  are  too  negli- 
gent, gathering  only  a  few  naked  heads,  and 
not  considering  of  the  most  forcible  expressions 
by  which  we  should  set  them  home  to  men's 
hearts !  We  must  study  how  to  convince  and 
get  within  men,  and  how  to  bring  each  truth 
to  the  quick,  and  not  leave  all  this  to  our  ex- 
temporary promptitude,  unless  it  be  in  cases 
of  necessity.  Certainly,  brethren,  experience 
will  teach  you,  that  men  are  not  made  learned 
or  wise  without  hard  study  and  unwearied  la- 
bours." 

Let  those  labours,  however,  have  a  right 
direction,  that  there  may  be  no  labour  lost. 
Let  them  have  a  bearing,  more  or  less  direct, 
upon  the  proper  engagements  of  the  Christian 
Ministry. 

The  sacred  office,  both  from  its  arduousness 
and  from  its  importance,  is  abundantly  suffi- 
cient to  employ,  in  its  own  proper  pursuits,  the 
full  energy  of  the  most  powerful  and  capacious 
mind.  To  the  Christian  Minister,  more  point- 
edly   than    to    any    man    engaged    in    secular 


SB 

avocations,  the  weighty  remark  of  Mr.  Cecil 
apphes : — "  Every  man  should  aim  to  do  one 
thing  well.  If  he  dissipates  his  attention  on 
several  objects,  he  may  have  excellent  talents 
intrusted  to  him,  but  they  will  be  intrusted  to 
no  good  end.  Concentrated  on  his  proper  ob- 
ject, they  might  have  a  vast  energy ;  but  dis- 
sipated on  several  they  will  have  none.  Let 
other  objects  be  pursued  indeed;  but  only  so 
far  as  they  may  subserve  the  main  purpose. 
By  neglecting  this  rule,  I  have  seen  frivolity 
and  futility  written  on  minds  of  great  power; 
and  by  regarding  it,  I  have  seen  very  limited 
minds  acting  in  the  first  rank  of  their  profes- 
sion— I  have  seen  a  large  capital  and  a  great 
stock  dissipated,  and  I  have  seen  a  small  capi- 
tal and  stock  improved  to  great  riches." 

"Give  attendance  to  reading"  is  the  Scrip- 
ture rule  for  Ministerial  Study.  "  Mr.  Scott 
explains  it  as  refering  to  the  study  of  the 
Scriptures,  or  of  any  other  books  which  could 
add  to  the  fund  of  profitable  knowledge.  In 
an  earlier  period  of  life,  he  candidly  confesses 
that  his  notions  on  these  subjects  were  too 
contracted.  Mature  consideration,  however, 
formed   his   studious  life  upon   more   enlarged 


66 

principles,  which  he  never  failed  strongly  to 
inculcate  upon  young  men  under  his  care  and 
influence,  marking  at  the  same  time,  the  im- 
portance of  a  due  subordination  to  the  main 
end.  A  minister  of  the  present  day  said  once 
to  a  friend  who  found  him  reading  Gibbon's 
History,  that  he  read  every  thing  with  a  par- 
ticular view  to  his  ministry,  and  that  he  col- 
lected some  materials  for  the  pulpit  from  books 
of  almost  every  description."* 

I  now  proceed  to  offer  some  specific  advices, 


11. 


ON  THE  COURSE  OF  STUDY,  WITH  A  VIEW  TO 
MENTAL  IMPROVEMENT,  WHICH  IT  IS  MOST  IM- 
PORTANT TO  PURSUE,  IN  THE  EARLIER  STAGES 
OF    THE    CHRISTIAN    MINISTRY. 

Shall  I  render  myself  liable  to  the  charge 
of  indulging  unfounded  and  illiberal  suspicions, 
with  regard  to  any  of  my  brethren,  if  I  venture 
to  express  a  fear,  that  some  allow  too  much  of 

*  See  the  Rev.  C,  Bridges  on  the  Christian  Ministry — 
an  admirable  work,  to  which  the  Author  of  these  Hints 
gratefully  acknowledges  himself  to  have  been  repeatedly 
indebted  in  preparing  for  the  press  the  present  enlarged 
edition. 


67 

their  valuable  time  to  be  frittered  away  in  the 
perusal  of  miscellaneous  and  periodical  publi- 
cations. These,  judiciously  selected,  may  af- 
ford interesting  and  advantageous  occupation 
for  hours  of  leisure,  and  intervals  of  relaxa- 
tion from  serious  study;  but  on  these  the 
student  should  not  think  himself  authorised  to 
enter,  till  by  hours  of  application  he  has  en- 
titled himself  to  moments  of  leisure.  Incalcu- 
lable and  irretrievable  will  be  the  loss  he  will 
sustain,  if  he  allow  his  mornings  and  his  even- 
ings to  be  expended  in  the  perusal  of  light  and 
ephemeral  productions.  By  no  means  would 
I  discourage  an  attention,  duly  limited  and 
regulated,  to  the  various  departments  of  polite 
literature.  From  works  of  taste  and  imagina- 
tion, carefully  selected,  the  mind  may  reap  not 
delight  only  but  improvement.  Poetry,  elo- 
quence, and  criticism  have  their  claims  as  well 
as  their  attractions;  but  let  the  student  yield 
to  their  attractions  only  in  proportion  to  their 
claims,  and  let  their  claims  be  submitted  to  the 
decision  of  an  enlightened  judgment  and  a  con- 
science feehngly  alive. 

The  first  object  which  claims  the  attention 
of  a  student   and  a  minister,  in  his  course  of 


68 

reading,  is  the  study  of  the  Hebrew  and  Greek 
Scriptures.  Whatever  may  be  the  Hmits  within 
which  multiplied  engagements  may  require  this 
to  be  contracted,  let  it  be  a  part  of  the  business 
of  every  day.  In  your  academic  efforts,  it  may 
be  presumed,  you  have  at  least  conquered  the 
most  formidable  difficulties  in  the  acquisition 
of  these  languages.  How  much  to  be  lamented 
would  it  be,  should  you  suspend  your  applica- 
tion, just  at  the  point  at  which  you  were  about 
to  receive  the  recompense  of  your  toilsome  ini- 
tiation. If  you  make  no  farther  progress,  your 
past  labour  will  be  productive  of  but  little  ad- 
vantage ;  and  if  you  neglect  the  frequent  and 
habitual  reading  of  the  Scriptures  in  the  ori- 
ginal, you  will  lose  much  of  that  which  you 
have  already  acquired.  Surely  you  ought  not 
to  be  satisfied  without  attaining  a  facility  in 
reading  the  Hebrew  Bible  and  the  Greek 
Testament — such  a  facility  as  will  remove  all 
temptations  to  neglect  the  study — as  will  ren- 
der it  easy  to  avail  yourselves  of  the  critical 
labours  of  others — as  will  authorize  you  to 
place  some  confidence  in  your  own  opinion 
on  points  on  which  critics  and  commentators 
disagree — and   will  render  the   perusal  of  the 


69 

Scriptures  in  the  original  sufficiently  easy,  to 
be  adopted  with  advantage  for  the  purposes  of 
devotional  improvement. 

A  second  course  of  reading  on  which  I  would 
lay  stress,  is  one  of  which  the  leading  object 
should  be  the  extension  of  those  branches  of 
knowledge,  for  which  a  demand  is  chiefly  made 
in  the  exercise  of  your  official  functions. 

If  the  senator  should  be  well  versed  in  the 
history  of  his  country,  its  constitution,  and  the 
sources  of  national  prosperity;  if  the  lawyer 
should  be  intimately  conversant  with  the  sys- 
tem of  jurisprudence  and  the  enactments  of  the 
legislature ;  if  the  physician  should  be  well 
skilled  in  the  knowledge  of  diseases  and  the 
remedies  which  they  require  ;  surely  a  minister 
of  religion  should  be  equally  solicitous  to  attain 
an  extensive  and  accurate  acquaintance  with 
that  system  of  truth  which  it  is  the  business 
of  his  life  to  teach  and  to  inculcate.  On  a  great 
variety  of  subjects  his  knowledge  must  of  neces- 
sity be  superficial ;  but  on  those  in  which  he 
undertakes  to  appear  in  the  character  of  a 
public  instructor,  his  knowledge  should  be  ac- 
curate, if  not  profound.  With  this  view,  the 
energy  of  his  mind  should  be  directed  to  the 
d3 


,  70 

Study  of  the  volume  of  revelation ;  nor  can  he 
be  deemed  excusable  unless  he  avail  himself, 
to  the  full  extent  of  his  means  and  opportuni- 
ties, of  those  aids  which  are  so  abundantly 
supplied,  both  by  ancient  and  modern  writers. 
A  specification  of  the  works  which  especially 
merit  attention  falls  not  within  the  compass  of 
my  present  design.  Suffice  it  to  say,  that  those 
which  are  of  principal  importance  may  be  in- 
cluded under  the  heads  of  Biblical  Criticism — 
Theology,  Polemical  and  Practical — Jewish 
Antiquities  and  Ecclesiastical  History. 

From  the  study  of  Ecclesiastical  History, 
observes  Dr.  Dwight,  the  Theological  student 
will  derive  advantages  similar  to  those  which 
the  statesman  derives  from  civil  history.  "  He 
will  learn  what  the  church  has  been;  why  it 
has  thus  been;  and  how  in  many  respects  it 
may  be  rendered  better  and  happier." — It  need 
only  be  added,  says  Mr.  Bridges,  "  that  Mosheim 
will  furnish  the  requisite  information  respecting 
the  visible  church,  and  Milner  respecting  the 
real  church." 

To  this  course  of  reading  may  be  added, 
with  great  advantage,  the  Study  of  the  Human 
Mind,   in   reference   to   which    I    adduce   with 


71 

cordial  approbation  the  words  of  an  anonymous 
writer : — 

"As  we  conceive  that  no  science  can  be  of 
more  importance  to  the  preacher,  so  we  are 
apt  to  think  that  no  science  is  more  commonly 
neglected ;  and  hence  it  arises,  on  the  one  hand, 
that  the  class  of  men,  who,  by  their  continued 
professional  scrutiny  of  the  minds  of  others 
might  be  expected  to  throw  most  light  upon 
this  department  of  science,  are  very  small  con- 
tributors to  it;  and  on  the  other,  that  if  any 
of  them  are  anxious  for  that  species  of  know- 
ledge more  immediately  bearing  on  their  pro- 
fession, they  know  not  where  to  seek  it.  The 
fruits  of  all  this  in  theology  are  much  of  the 
same  kind  as  if  military  men  were  to  forswear 
the  subject  of  military  tactics,  and  physicians 
that  of  medicine.  It  is  indeed  difficult  to  con- 
ceive to  what  an  amount  the  usefulness  of 
Sermons  is  impaired  by  ignorance  of  the  human 
mind.  We  apprehend  that  nothing  in  Scrip- 
ture itself  is  more  apt  to  touch  and  affect  the 
heart,  than  what  has  been  termed  its  'power 
of  divination;'  or  in  other  words,  that  perspi- 
cacity by  which  it  exhibits  what  is  in  the  heart 
of  the  hearer,  and  reveals  the  man  to  himself. 


72 

And  an  intimate  acquaintance  with  the  powers, 
habits  and  workings  of  the  mind,  would,  to 
a  certain  extent,  supply  the  preacher  with  a 
talisman  of  the  same  kind.  We  should  stand 
before  him  convicted,  rebuked,  and  condemned ; 
and  often  under  the  influence  of  the  Holy  Spirit, 
who  delights  to  work  by  rational  means  on 
rational  creatures,  should  be  led  to  exclaim, 
that  *  God  was  with  him  of  a  truth.' "  * 

A  third  course  of  reading  should  be  pursued 
with  a  view  to  devotional  excitement^  and  the 
cultivation  of  personal  7^eligion. 

Let  it  ever  be  remembered,  that  the  charac- 
ter of  the  christian  is  not  to  be  merged  in  the 
official  avocations  of  the  minister.  A  solicitous 
regard  to  the  interests  of  personal  piety  should 
every  day  of  life  take  the  lead  of  all  other 
concerns.  Nor  can  it  be  supposed,  that  the 
mind  can  be  duly  qualified  for  the  spiritual 
and  elevated  duties  of  the  christian  ministry, 
unless  the  religion  of  the  heart  be  cultivated 
with  watchful  care.  In  addition  to  the  devo- 
tional study  of  the  Holy  Scriptures,  great 
advantage  may  be    derived  from   the   habit  of 

*  See  Critique  on  the  Rev.  C.  Simeon's  Horse  Homileticae, 
in  the  Christian  Observer — Nov.  1820. 


73 

allotting  a  certain  limited  portion  of  time,  every 
day,  to  a  course  of  reading,  for  the  pm'poses 
of  religious  improvement.  Some  of  the  writings 
of  the  old  divines  may  be  read  with  this  view, 
with  incalculable  advantage;  nor  is  any  spe- 
cies of  reading  more  beneficial  in  promoting 
at  once  devotional  excitement  and  professional 
diligence,  than  the  biography  of  distinguished 
christians,  and  of  ministers  eminent  for  piety  and 
usefulness.  I  fully  concur  with  Mr.  Bridges  in 
the  opinion  that  "more  lessons  of  practical 
detail  and  encouragement  may  be  learnt  from 
this  branch  of  study  than  from  whole  treatises 
of  abstract  theology.  Such  lives  as  those  of 
Leighton,  Alleine,  Philip  Henry,  Halyburton, 
Cotton  Mather,  Elliot,  Brainerd,  Doddridge, 
Martyn,  Scott  and  Richmond  are  of  the  highest 
value  and  consideration. 

On  the  most  profitable  method  of  readings 
I  would  offer  a  few  remarks. 

"Reading,"  observes  Mr.  Locke,  "furnishes 
the  mind  only  with  materials  of  knowledge;  it 
is  thinking  makes  what  we  read  ours.  We 
are  of  the  ruminating  kind,  and  it  is  not  enough 
to  cram  ourselves  with  a  great  load  of  collec- 
tions : — there  are  indeed  in  some  writers  visible 


74 

instances  of  deep  thoughts,  close  and  acute  rea- 
soning, and  ideas  well  pursued.  The  light 
these  would  give  would  be  of  great  use,  if 
their  reader  would  observe  and  imitate  them : — 
but  that  can  be  done  only  by  our  own  medi- 
tation." 

In  the  spirit  of  these  remarks  it  may  be  ob- 
served, that  the  materials  of  knowledge  which 
we  obtain  by  reading,  should  undergo  a  mental 
process  of  digestion,  so  as  to  be  incorporated 
with  our  own  ideas,  and  to  augment  the  strength 
and  resources  of  our  own  minds.  In  propor- 
tion as  the  mind  thus  adds  to  its  stores  of 
knowledge,  instead  of  being  burdened  by  its 
accumulations,  its  capacity  of  reception  and  of 
retention  becomes  expanded. — "New  Know- 
ledge," observes  Maclaurin,  *^  does  not  consist  so 
much  in  our  having  access  to  a  new  object,  as 
in  comparing  it  with  others  already  known, 
observing  its  relations  to  them,  or  discerning 
what  it  has  in  common  with  them,  and  wherein 
their  disparity  consists ;  and,  therefore,  our 
knowledge  is  vastly  greater  than  the  sum  of 
what  all  its  objects  separately  could  afford ; 
and  when  a  new  object  comes  within  our  reach, 
the  addition  to  our  knowledge  is  the  greater, 


75 

the  more  we  already  know ;  so  that  it  increases, 
not  as  the  new  objects  increase,  but  in  a  much 
higher  proportion."  * 

"  Read  not,"  said  Lord  Bacon,  "  with  a  de- 
sign to  contradict  and  to  engage  in  disputes, 
nor  yet  to  take  all  for  granted,  nor  to  set  off 
yourself  in  discourse;  but  learn  to  weigh,  and 
to  use  your  judgment.  Some  books  there  are 
which  it  is  convenient  just  to  taste,  others 
that  we  ought  to  swallow  quickly,  and  some, 
but  those  are  very  few,  that  we  should  digest: 
that  is,  some  books  are  to  be  looked  into  only 
in  parts;  others  to  be  read  indeed,  but  in  a 
cursory  manner;  and  some  few  to  be  turned 
over  diligently  and  with  singular  attention. 
Reading  gives  a  fund  of  universal  knowledge; 
disputation  and  conference,  acuteness  and  elo- 
quence ;  writing  and  collecting  of  notes  im- 
prints what  we  read  on  the  mind,  and  fixes  it 
deep.  And  therefore  if  a  man  is  careless 
in  noting,  he  had  need  have  a  good  memory : 
if  he  confers  little,  he  should  have  a  present 
wit;  and  if  he  reads  little,  there  is  nothing 
left,  but  to  use  a  kind  of  artifice,  whereby 
he  may  seem  to  know  what  he  does  not." 

*  See  his  View  of  Newton's  Discoveries. 


76 

Some  persons  attach  great  importance  to  the 
habit  of  keeping  a  common-place  book,  for  the 
purpose  of  inserting  copious  extracts  with  which 
they  meet  in  the  course  of  their  reading.  This 
plan  appears  to  me  to  be  advisable  only  when 
the  passage  is  pre-eminently  valuable,  and  the 
book  in  which  it  occurs  is  not  usually  acces- 
sible. In  other  cases,  the  method  appears 
liable  to  numerous  and  weighty  objections. 
It  requires  an  expenditure  of  time  for  which 
no  equivalent  is  received,  by  the  slight  impres- 
sion produced  in  the  mere  act  of  transcribing. 
We  deceive  ourselves  greatly  by  imagining  it 
is  made  our  own,  merely  because  it  is  entered 
in  our  collectanea^  since  it  is  uncertain  whether 
we  may  ever  read  it  again.  If  the  book  we 
are  reading  be  in  our  own  possession,  it  may 
be  advantageous  to  mark  in  the  margin,  pas- 
sages which  demand  a  second  or  a  repeated 
perusal,  and  to  enter  in  a  book,  alphabetically 
arranged,  a  reference  to  the  passage,  under  an 
appropriate  title.  We  should  thus  obtain,  by 
degrees,  a  valuable  index  to  the  most  impor- 
tant contents  of  the  books  in  our  possession, 
which  have  obtained  a  careful  perusal. 


77 

I  have  now  to  suggest  a  few  Hints  of  Advice 
in  reference  to — 


III. 


THE  BEST  METHOD  OF  CONDUCTING  DIRECT 
PREPARATION    FOR   THE    PULPIT. 

I.  Remember  the  influence  of  devotional  ex- 
citement on  the  operations  of  the  intellect^  when 
employed  on  spiritual  subjects^  and  the  impor- 
tance of  obtaining  that  Divine  Aid  which  the 
Scriptures  encourage  us  to  expect, 

"  Offer  up  your  daily  requests  to  God,  the 
Father  of  lights,  that  he  would  bless  all  your 
attempts  and  labours  in  reading  and  in  study. 
Think  with  yourself,  how  easily  and  how  insensi- 
bly, by  one  turn  of  thought,  he  can  lead  you  into 
a  large  scene  of  useful  ideas :  he  can  teach  you 
to  lay  hold  on  a  clue  which  may  guide  your 
thoughts  with  safety  and  ease  through  all  the 
difficulties  of  an  intricate  subject. He  ex- 
pects to  be  acknowledged  in  the  common  affairs 
of  life,  and  he  does  as  certainly  expect  it  in  the 
superior  operations  of  the   mind;    and  in  the 


78 

search  of  knowledge  and  truth. — Bishop  San- 
derson says,  that  study  without  prayer  is 
atheism,  as  well  as  that  prayer  without  study 
is  presumption.  Bene  orasse  est  bene  stu- 
duisse.''* 

"  For  a  man  solemnly  to  undertake,"  observes 
Dr.  Owen,  "  the  interpretation  of  any  portion 
of  scripture,  without  invocation  of  God,  to  be 
taught  and  instructed  by  his  Spirit,  is  a  high 
provocation  of  him ;  nor  shall  I  expect  the  dis- 
covery of  truth  from  any  one  who  thus  proudly 
engages  in  a  work  so  much  above  his  ability." 

"The  Spirit  by  his  unction,"  says  Quesnel, 
"is  the  great  master  in  this  science,  and  it  is 
by  prayer,  that  we  become  his  scholars.  Much 
prayer  and  little  study  advance  the  work  of 
God  more  than  abundance  of  study  without 
prayer.'* 

It  is  said  to  have  been  the  practice  of  Luther, 
even  in  the  midst  of  his  most  pressing  avocations, 
to  devote  three  hours  every  day  to  direct  com- 
munion with  God. 

It  was  the  resolution  of  Dr.  Cotton  Mather 
to  retire  for  prayer  at  least  three  times  every 
day;  and  it  is  recorded  by  his  biographer  that 

*  Dr.  Watts's  Improvement  of  the  Mind. 


79 

his  custom  was  to  pray  not  less  than  six  times 
in  the  day,  in  addition  to  the  habit  of  ejacula- 
tory  aspirations  which  were  usually  repeated 
many  times  in  the  course  of  every  hour.  "  It 
was  his  practice  also  from  his  fourteenth  year 
almost  to  his  death  to  keep  a  private  fast,  or 
a  day  of  more  than  ordinary  devotion,  at  least 
once  a  month,  as  well  as  days  of  solemn  thanks- 
givings to  God  for  his  mercies." 

The  duties  of  a  christian  minister  are  spiri- 
tual duties,  and  require  therefore  spiritual  and 
devotional  habits  of  thought  and  feeling.  If 
the  state  of  mind  correspond  with  the  character 
of  the  subjects  on  which  intellectual  energy  is 
to  be  employed,  the  employment  becomes  easy 
and  delightful ;  if  otherwise,  it  is  difficult,  if  not 
irksome.  The  hours  expended  in  the  prepara- 
tion of  discourses  for  the  pulpit  may,  on  these 
principles,  be  either  among  the  most  happy,  or 
the  most  distressing,  of  studious  life.  Under 
the  influence  of  devotional  excitement,  with 
what  clearness,  and  with  what  beauty  may  an 
interesting  passage  of  the  word  of  God  unfold 
its  meaning  to  the  eye  of  the  mind.  It  becomes 
at  once  a  source  of  spiritual  delight  and  a  theme 
for  pulpit  discussion.     The  truths  it  inculcates 


80 

or  involves,  present  themselves  in  quick  succes- 
sion to  the  meditating  mind,  and  seem  to 
arrange  themselves,  without  difficulty,  in  an 
order  the  most  natural  and  correct. 

II.  Study  the  true  meaning  of  the  ivord  of 
God,  in  your  daily  perusal  of  the  sacred 
volume,  and  yield  your  mind  and  heart  to 
the  influence  of  the  truths  you  read. 

"  I  have  found  it  advantageous,"  remarks  Mr. 
Scott,  "  sometimes  to  read  the  Scriptures  with 
such  exactness,  as  to  weigh  every  expression, 
as  if  I  were  about  to  preach  on  every  verse, 
and  then  to  apply  the  result  to  my  own  case, 
character,  experience,  and  conduct,  as  if  it  had 
been  directly  addressed  to  me ;  in  short  to  make 
the  passages  into  a  kind  of  sermons,  as  if  about 
to  preach  to  others,  and  then  to  turn  the  whole 
application  on  myself.  At  other  times  I  have 
read  a  passage  more  generally,  and  then  selected 
two  or  three  of  the  most  important  observations 
from  it,  and  endeavoured  to  employ  my  mind 
in  meditation  on  them,  and  consider  how  they 
bore  on  the  state  of  my  heart,  or  on  my  past 
life,    or   on    those    things    which    I   heard   or 


81 

observed,  in  the  world  or  the  church,  and  to 
compare  them  with  the  variety  of  sentiments, 
experiences,  actions  or  prominent  characters, 
with  which  we  become  gradually  more  and 
more  acquainted."  He  who  sets  out  on  this 
plan,  proves  that  he  has  already  "  the  beginning 
of  wisdom,"  and  that  he  is  on  his  way  towards 
no  ordinary  attainments. 

"  Nothing  sanctifies  and  saves  but  truth. 
The  Holy  Bible  is  the  only  storehouse  of  re- 
ligious doctrine.  An  implicit  and  silent  sub- 
mission of  the  whole  soul  of  a  minister  to  the 
revealed  will  of  the  eternal  and  incomprehen- 
sible God,  is  indispensable  to  any  enlarged 
success.  Inspired  men  spake  as  they  were 
moved  by  the  Holy  Ghost — handed  down  to 
a  lost  world  all  the  Revelation  which  Infinite 
Wisdom  saw  needful  and  best,  and  in  the  man- 
ner and  form  which  was  most  suitable  to  the 
designs  of  God  and  the  state  of  man — deliver- 
ed to  the  church  unmixed,  and  absolutely  pure 
truth,  without  any  defect,  any  omission,  any 
superfluity,  any  exaggeration,  any  mistake — 
leaving  us  the  standard  of  all  doctrine,  the 
rule  of  all  practice,  the  example  of  all  holi- 
ness.    Such   is  the    Bible — the   interpretation 


82 

of  which,  and  the  apphcation  to  the  cases 
of  men,  is  left  as  a  solemn  trust  with  the 
stewards  of  Christ's  mysteries.  Brethren,  a 
revival  of  religion  must  spring  from  a  revival 
of  the  authority  of  the  Bible,  a  revival  of  the 
unlimited  sovereignty  of  the  Inspired  Book, 
in  overruling  all  the  errors  of  men,  in  sway- 
ing every  heart,  in  governing  and  curbing  every 
imagination,  in  deciding  every  controversy,  in 
being  itself  the  element  and  matter  of  all  our 
instructions  in  public  and  private.  The  Divine 
medicine  must  not  be  adulterated  and  weakened 
by  the  admixtures  of  man  ;  or  our  maladies  will 
never  be  cured.  The  cup  of  salvation  must  not 
be  corrupted  with  *the  wine  of  Sodom,  and 
the  grapes  of  Gomorrah ;'  or  the  wounds  of 
men  will  remain  unhealed.  We  must  return 
to  our  Bibles.*" 

III.  Endeavour  to  connect  Mental  Improve- 
ment and  Acquisitions  of  Knowledge  with  your 
ordinary  preparations  for  the  Pulpit. 

The   young   preacher   should   by   no   means 

*  See  the  Rev.  Daniel  Wilson's  Introductoj-y  Essay  to  "  the 
Reformed  Pastor." 


83 

think  it  sufficient,  to  make  that  preparation  for 
his  appearance  in  the  pulpit,  which  he  supposes 
will  be  deemed  adequate  and  respectable,  by 
those  who  attend  on  his  ministry.  To  satisfy 
himself  should  be  with  him  an  object  of  much 
more  difficult  attainment,  under  ordinary  cir- 
cumstances, than  to  satisfy  his  hearers ;  and 
he  should  not  allow  himself  to  be  satisfied, 
unless  he  has  so  conducted  his  preparation  of 
discourses,  as  to  have  made  some  addition  to 
his  store  of  valuable  ideas,  or  at  least  to  have 
made  some  progress  in  the  cultivation  of  useful 
habits  of  thought  and  of  expression. 

There  are  several  plans  by  which  this  im- 
provement may  be  secured;  some  of  which  I 
will  suggest. — 

(1.)  Pursue,  when  opportunity  occurs,  those 
inquiries  which  may  incidentally  arise  out  of 
the  texts  or  the  subjects  which  you  are  study- 
ing, with  a  view  to  public  discourses. 

Let  not  a  spirit  of  indolence  restrict  your  in- 
quiries on  any  important  points,  because  you 
are  aware  that  no  reference  to  such  points  is  ne- 
cessary in  the  discourse  you  may  be  preparing. 
Those  points  may  have  an  important  bearing  on 
a  variety  of  subjects,  and  the  investigation  may 


84 

tend  to  enrich  your  mind  by  the  addition  of  im- 
portant knowledge,  or  at  least  to  preserve  you 
from  injurious  prejudices  and  mistakes.  Much, 
very  much,  I  conceive,  of  the  knowledge  by 
which  superior  minds  are  distinguished  has  been 
accumulated  by  the  habit  now  recommended. 
Scarcely  has  any  subject,  especially  in  their  ear- 
lier studies,  employed  their  thoughts,  without 
prompting  some  inquiries  on  points,  on  which 
they  were  impatient  to  acquire  more  correct  or 
more  extensive  information.  Had  not  those 
wishes  excited  them  to  embrace  the  earliest 
opportunities  of  investigation,  that  knowledge 
would  probably  never  have  been  attained.  With 
a  view  to  the  practicability  of  this  extended  and 
liberal  plan  of  studying  discourses  for  the  pulpit, 
as  well  as  for  other  reasons  afterwards  to  be 
considered,  it  is  of  great  importance  to  allow, 
for  such  preparations,  time  sufficiently  ample  to 
prevent  the  necessity  of  eager  and  inconsiderate 
haste,  with  the  entire  omission  and  neglect  of  all 
inquiries  not  absolutely  essential  to  the  composi- 
tion of  the  proposed  discourse. 

(2.)  Consult  the  best  authors  to  whose  ivorks 
you  have  access,  who  have  written  on  the  sub- 
ject which  you  propose  to  discuss. 


85 

It  is  indeed  advisable  previously  to  your  ha- 
ving recourse  to  the  wealth  of  other  minds,  to 
make  a  vigorous  demand  upon  the  stores  of  your 
own  mind;  but  having  done  this,  you  may  with 
great  advantage  have  recourse  to  the  produc- 
tions of  men  of  superior  intellect  and  attainments. 
This  method  is  by  no  means  to  be  adopted,  with 
a  view  to  suspend  or  to  diminish  your  own  intel- 
lectual labour,  but,  on  the  contrary,  to  secure 
several  important  advantages  which  I  will  spe- 
cify : — 

It  will  give  excitement  to  the  mind,  and  rouse 
it  to  a  state  of  higher  energy  and  activity. — 
It  will  present  ample  materials  for  thought  and 
reflection;  and  should  the  mind  fix,  with  a 
vigorous  grasp,  only  on  some  one  interesting 
thought,  that  single  idea  may  be  the  first  of  a 
train,  which  will  give  a  character  and  a  value 
to  the  whole  discourse. — It  will  give  additional 
amplitude,  richness,  and  vividness  to  many  of 
the  illustrations  which  your  own  mind  might 
have  suggested  in  part,  but  with  much  less  power 
of  exciting  interest  and  impression:  it  will  also 
serve  to  give  additional  confidence  in  the  expres- 
sion of  your  own  opinion. 

(3.)  Be  not  satisfied  with  selecting  detached 

E 


86 

texts  and  miscellaneous  subjects^  butf  in  addi- 
tion to  these,  enter  on  a  course  of  expository 
lectures,  and  a  series  of  connected  discourses. 

The  method  now  recommended  will  be  at 
once  instructive  to  the  hearers,  and  highly  con- 
ducive to  the  improvement  of  the  preacher.  It 
will  prevent  the  wearisome  and  fruitless  expen- 
diture of  time  in  searching  after  subjects  of  dis- 
course— it  will  supply  many  interesting  topics 
which  might  not  otherwise  engage  the  atten- 
tion— it  will  habituate  the  mind  of  the  minister 
of  truth,  to  investigate  with  diligence  the  exact 
meaning  of  every  part  of  Scripture  which  he 
undertakes  to  interpret — and  it  will  stimulate 
most  powerfully  to  vigorous  thought,  extensive 
reading,  and  biblical  researches. 

It  is  possible  that  some  preachers  may  hesi- 
tate to  adopt  the  plans  now  recommended,  from 
the  fear  of  their  proving  unpopular,  and  failing 
to  excite  sufficient  interest.  Let  the  inquiry 
then  be  made, — Have  they  tried  the  experi- 
ment? Have  they  pursued  the  plan  with  the 
spirit  and  the  application  it  requires?  Have 
they  adopted  a  judicious  selection  of  subjects  ? 
In  expounding  the  Scriptures,  have  they  made 
choice  of  such  books  or  chapters,  as  were  best 


87 

adapted  to  their  own  mental  resources  and  to 
the  circumstances  of  their  hearers  ?  Have  they 
been  sufficiently  anxious  to  combine  instruction 
with  impression ;  and  while  they  endeavoured  to 
convey  knowledge  to  the  understanding,  has  it 
been  also  their  assiduous  attempt  to  awaken  the 
conscience  and  to  affect  the  heart?  If  these 
objects  are  kept  in  view  in  the  conduct  of  expo- 
sitory lectures,  and  the  discussion  of  connected 
subjects,  the  interest  excited  in  the  minds  of  the 
hearers,  instead  of  being  diminished,  will  be 
most  sensibly  augmented. 

(4.)  Let  the  subjects  and  the  texts  intended 
f(yr  the  discourses  of  the  succeeding  Sabbath  be 
selected  early  in  the  week, 

I  envy  not  the  preacher  who  can  allow  day 
after  day  in  the  early  part  of  the  week  to  glide 
away,  without  any  solicitude  to  determine  on 
what  subjects  he  shall  address  his  auditory  on 
the  approaching  Sabbath.  Can  he  secure  at  the 
end  of  the  week  all  that  leisure  on  which  he  cal- 
culates— all  that  freedom  from  intrusion  and 
interruption  requisite  to  tranquil  continuity  of 
thought?  Is  it  certain  that  he  will  experience 
no  perplexity  or  embarrassment  in  effecting  a 
choice  when  a  choice  can  no  longer  be  delayed  ? 

E  2 


88 

Is  he  wise  in  deferring  his  effort  to  select  a  sub- 
ject till  that  period  of  the  week,  when  all  the 
time  that  remains  is  scarcely  sufficient  for  the 
requisite  inquiries  and  reflections,  even  were  the 
choice  already  determined?  Is  he  consulting 
the  approbation  of  his  own  mind,  or  the  appro- 
bation of  Him  in  whose  service  he  is  engaged, 
or  the  good  of  those  whose  edification  he  is 
anxious  to  promote  ?  Is  he  not  negligently  un- 
mindful of  the  benefit  he  might  derive,  during 
the  course  of  the  week,  from  those  thoughts  and 
feelings  which,  even  without  any  direct  exertion, 
might  almost  spontaneously  occur  to  his  mind, 
and  become  intimately  associated  with  the  sub- 
ject on  which  he  is  to  preach,  were  the  selection 
of  that  subject  to  precede,  by  a  due  interval,  the 
period  of  direct  preparation  ? 

IV.  Let  not  undue  importance  be  attached  to 
artificial  rules  for  the  composition  of  Sermons. 

I  would  not  discourage  the  perusal  of  such 
productions  as  the  celebrated  Essay  by  Claude, 
on  the  composition  of  a  Sermon,  but  I  will  take 
the  liberty  of  saying,  that  I  attach  to  such  aids 
only  a  subordinate  degree  of  importance.     An 


89 

able  translator  of  that  Essay  states  in  his 
Preface,  that  he  was  induced  to  publish  it,  "  for 
the  use  of  those  studious  Ministers  in  our  Pro- 
testant Dissenting  churches,  who  have  not  en- 
joyed the  advantage  of  a  regular  academical 
education."  The  remark  obviously  implies, 
that,  in  his  opinion,  the  rules  and  advices  which 
that  Essay  contains  are  of  much  less  impor- 
tance to  those  who  have  enjoyed  such  advan- 
tages ;  and  I  cannot  but  be  of  opinion,  that  they 
whose  minds  have  been  disciplined  by  a  course 
of  liberal  studies,  will  derive  far  more  assistance 
from  the  guidance  of  general  principles  than 
from  any  specific  or  artificial  rules. 

Almost  all  the  exercises  of  intellect  which  a 
judicious  plan  of  education  prescribes,  have  a 
tendency  to  train  the  mind  to  those  habits  of 
thought  which  dictate  a  natural,  and  therefore 
a  logical  method  of  unfolding  and  arranging  our 
ideas,  so  as  to  put  our  hearers,  by  a  method  the 
most  direct,  into  full  possession  of  our  sentiments. 
Whatever  then  is  adapted  to  induce  these  im- 
portant habits  of  thought,  tends,  by  a  most 
beneficial  influence,  to  supersede  the  necessity  of 
artificial  aid,  and  at  the  same  time  to  secure  the 
additional  advantage  of  leaving  the  mind  free 


90 

from  those  fetters  and  trammels  which  the  rules 
of  art  too  frequently  impose. 

In  the  composition  of  Sermons  the  exercise  of 
a  discriminating  judgment  is  requisite,  not  only 
in  the  formation,  but  also  in  the  exhibition  of  the 
plan  of  arrangement.  If  the  general  outline  be 
not  explicitly  stated,  the  hearer  remains  without 
any  pledge,  for  the  judicious  selection,  or  orderly 
distribution,  of  the  materials  of  thought  which 
belong  to  the  subject,  and  without  that  excite- 
ment to  fixed  attention,  and  that  aid  in  his  efforts 
to  recollect  the  train  of  thought,  which  the 
preacher  should  not  fail  to  afford.  On  the  other 
hand,  if  the  arrangement  be  too  formal,  or  the 
plan  too  fully  disclosed,  other  evils  are  incurred. 
An  exposure  of  these  may  be  given,  with  the 
greatest  effect,  in  the  words  of  a  master  of 
pulpit  eloquence,  whose  discourses  exhibit  the 
most  finished  models  of  correct  thought,  elevated 
sentiment,  and  elegant  composition  which  our 
language  contains: — 

"In  the  mode  of  conducting  our  public  mi- 
nistrations, we  are,  perhaps,  too  formal  and 
mechanical ;  in  the  distribution  of  the  matter  of 
our  Sermons,  we  indulge  too  little  variety,  and, 
exposing   our  plan  in  all   its  parts,  abate   the 


91 

edge  of  curiosity,  by  enabling  the  hearer  to 
anticipate  what  we  intend  to  advance.  Why 
should  that  force  which  surprise  gives  to  every 
emotion,  derived  from  just  and  affecting  senti- 
ments, be  banished  from  the  pulpit,  when  it  is 
found  of  such  moment  in  every  other  kind  of 

public  address? Method,  we  are  aware,  is 

an  essential  ingredient  in  every  discourse  de- 
signed for  the  instruction  of  mankind,  but  it 
ought  never  to  force  itself  on  the  attention  as 
an  object  apart ;  never  appear  to  be  an  end, 
instead  of  an  instrument ;  or  beget  a  suspicion 
of  the  sentiments  being  introduced  for  the  sake 
of  the  method,  not  the  method  for  the  senti- 
ments."*^ 

V.  Endeavour  to  ascertain  and  to  exhibit  the 
leadifig'  sentiment  intended  to  be  conveyed  by 
the  text  you  have  selected,  and  let  that  leading 
sentiment  dictate  the  spirit  and  plan  of  the  dis- 
course. 

It  is  only  by  this  method  of  studying  dis- 
courses, that  an  enlightened  preacher  can  satisfy 

•  Sermon  on  the  Discouragements  and  Supports  of  the 
Christian  Minister,  by  the  Rev.  Robert  Hall. 


92 

the  demands  either  of  his  judgment  or  of  his 
conscience,  or  meet  the  just  expectation  of  those 
hearers,  who  are  anxious  to  make  progress  in 
the  knowledge  of  the  Scriptures.  It  is  by  this 
method  that  the  preacher  will  best  secure  unity 
of  design  in  every  discourse,  and  a  suitable  va- 
riety in  his  plans  of  arrangement.  That  variety 
will  naturally  grow  out  of  the  habit  of  yielding 
his  mind  to  the  impression,  which  the  prominent 
idea  of  a  text  is  calculated  to  produce:  a  diver- 
sity of  method,  without  any  direct  effort  to  attain 
it,  will  then  almost  follow,  of  course,  from  a  va- 
riety in  the  texts  and  subjects  themselves. 

By  adopting  this  mode  of  constructing  Ser- 
mons, the  preacher  will  be  effectually  on  his 
guard  against  the  very  prevalent  evil,  to  which  it 
might  have  been  presumed  only  minds  of  an  in- 
ferior order  would  be  exposed : — it  is  the  plan  of 
dividing  texts,  not  on  principles  of  logical  ana- 
lysis, but  of  verbal  dissection.  Without  any 
apparent  solicitude  to  fix  on  the  point  which  is 
of  primary  importance,  preachers  of  this  class 
distribute  the  words  rather  than  the  sentiments 
under  distinct  heads,  and  frequently  amplify 
very  subordinate  points  at  which  the  text  merely 
glances,  with  as  great  a  latitude  of  illustration  as 


93 

the  topic  which  is  of  primary  importance.  The 
sentiment  which  the  discourse  ought  chiefly 
to  impress  upon  the  mind  receives  but  very 
transient  and  superficial  notice,  and  the  atten- 
tion, so  far  from  being  concentrated  upon  the 
main  point  which  the  inspired  writer  had  in 
view,  is  distracted  by  a  variety  of  topics  irrele- 
vant, or  at  least  subordinate. 

VI.  In  the  study  and  in  the  delivery  of  your 
Sermons,  let  your  first  and  chief  solicitude 
regard  the  thought  rather  than  the  language* 

It  is  of  great  importance  that  the  language 
we  employ  should  be  an  adequate  and  appro- 
priate vehicle  of  thought,  but  the  primary  object 
of  anxiety  should  be,  that  we  may  have  ideas 
worthy  of  conveyance.  No  laboured  embellish- 
ments of  style  can  compensate  for  poverty  of 
thought;  nor  will  the  act  of  communication  be 
usually  difficult,  if  the  ideas  possess  an  intrinsic 
value.  But  if  we  introduce  to  the  attention  of 
the  hearer  no  sentiments  or  thoughts  worthy 
of  his  regard,  or  adapted  to  keep  alive  a  feeling 
of  interest  in  his  mind,  he  will  inevitably  become 
weary  and  listless.  If  we  present  to  him  no 
e3 


94 

materials  for  the  operations  of  thinking  to  which 
he  attaches  any  value,  we  shall  appear  to  him  to 
have  forfeited  all  claim  on  his  attention.  He 
will  complain  that  we  "  afford  neither  exercise 
to  his  reason  nor  entertainment  to  his  fancy." 
Now  in  order  to  give  real  value  to  a  discourse, 
and  a  fitness  to  accomplish  the  object  proposed, 
we  should  be  anxious  to  secure  three  points  : 
There  should  be  a  clear  elucidation  or  en- 
forcement of  some  scriptural  truth — there  should 
be  in  every  part  of  the  discourse  continuity  of 
thought — and  there  should  be,  in  the  structure 
of  the  whole,  an  adaptation  to  produce  impres- 
sion and  effect. 

VII.  Aim  chiefly  at  those  qualities  of  style 
which  are  calculated  to  secure  the  great  ends 
of  discourses  from  the  pulpit. 

The  first  object  of  a  speaker  or  writer  should 
be  to  study  perspicuity  of  expression.  "  What- 
ever," observes  Dr.  Campbell,  "  be  the  ultimate 
intention  of  the  orator,  to  inform,  to  convince, 
to  please,  to  move,  or  to  persuade,  still  he  must 
speak  so  as  to  be  understood,  or  he  speaks  to 
no  purpose.     If  he  do  not  propose  to  convey 


95 

certain  sentiments  into  the  minds  of  his  hearers, 
by  the  aid  of  signs  intelligible  to  them,  he  may 
as  well  declaim  before  them  in  an  unknown 
tongue.  Perspicuity,  being  to  the  understanding 
what  light  is  to  the  eye,  ought  to  be  diffused 
over  the  whole  performance. — By  perspicuity, 
as  Quintilian  justly  observes,  care  is  to  be 
taken,  not  that  the  hearer  may  understand  if 
he  will ;  but  that  he  must  understand,  whether 
he  will  or  not."*  "It  may  be  worth  remark- 
ing," observes  Dr.  Whately,  "  that  to  those  who 
wish  to  be  understood  by  the  lower  orders,  one 
of  the  best  principles  of  selection  is  to  prefer 
terms  of  Saxon  origin  to  those  derived  from 
the  Latin.  There  is  a  remarkable  scope  for 
such  a  choice,  from  the  multitude  of  synonymes 
derived,  respectively,  from  those  two  sources. 
The  compilers  of  the  Liturgy,  being  anxious 
to  reach  the  understanding  of  all  classes,  availed 
themselves  of  this  circumstance  in  employing 
many  synonymous  expressions,  of  the  descrip- 
tion just  alluded  to.  Take  as  instances:  «c- 
knowledge  and  confess ;   dissemble  and  cloak ; 


*  "  Non  ut  intelligere   possit,   sed  ne   omnino  possit  non 
intelligere  curandum." — Instit.  lib.  viii.  cap.  2. 


96 

humble   and   lowly;    assemble   and   meet   toge- 
ther:' 

If  the  first  object  of  the  preacher's  solicitude 
be,  that  his  ideas  should  have  free  entrance  into 
the  intellect  of  his  hearers,  his  next  concern 
should  be  that  they  should  obtain  an  avenue 
to  the  heart,  A  style  distinguished  by  vigour 
and  energy  is  M^ith  this  view  greatly  to  be 
desired.  In  aiming  at  energy  of  style  it  is 
necessary  to  guard  against  the  extremes  both 
of  conciseness  and  of  prolixity.  "  It  is  obvious," 
says  Dr.  Whately,  "  that  extreme  conciseness  is 
ill  suited  to  hearers  whose  intellectual  powers 
and  cultivation  are  small;  the  usual  expedient, 
however,  of  employing  a  prolix  style,  by  way 
of  accommodation  to  such  minds,  is  seldom  suc- 
cessful.— They  are  likely  to  be  bewildered  by 
tedious  expansion,  and  being  unable  to  main- 
tain a  steady  attention  to  what  is  said,  they 
forget  part  of  what  they  have  heard  before  the 
whole  is  completed.  Add  to  which,  that  the 
feebleness  produced  by  excessive  dilution  will 
occasion  the  attention  to  languish ;  and  what  is 
imperfectly  attended  to,  however  clear  in  itself, 
will  usually  be  but  imperfectly  understood. — 
Young  writers  and  speakers  are  apt  to  fall  into 


97 

a  style  of  pompous  verbosity,  from  an  idea 
that  they  are  adding  both  perspicuity  and  force 
to  what  is  said,  when  they  are  only  incumber- 
ing the  sense  with  a  needless  load  of  words. 
It  is  not  indeed  uncommon  to  hear  a  speaker 
of  this  class  mentioned  as  having  a  *very  fine 
command  of  language,'  when  perhaps  it  might 
be  said  with  more  correctness,  that  *his  lan- 
guage has  a  command  of  him,'  that  is,  that 
he  follows  a  train  of  words  rather  than  of 
thought." 

"  He  who  is  studious  of  energetic  brevity, 
should  aim  at  what  may  be  called  a  sugges- 
tive style ;  such,  that  is,  as,  without  making 
a  distinct  mention  of  a  multitude  of  particu- 
lars, shall  put  the  hearers  mind  into  the 
same  train  of  thought  as  the  speaker  s^  and 
suggest  to  him  more  than  is  actually  ex- 
pressed." 

"  The  praises  which  have  been  bestowed  upon 
copiousness  of  diction,  have  probably  tended  to 
mislead  authors  into  a  cumbrous  verbosity.  It 
should  be  remembered  that  there  is  no  real 
copiousness  in  a  multitude  of  synonymes  and 
circumlocutions.  A  house  would  not  be  the 
better  furnished  for  being  stored  with  ten  times 


98 

as  many  of  the  same  kinds  of  articles  as  were 
needed,  while  destitute  of  those  required  for  other 
purposes.  The  completeness  of  a  library  does 
not  consist  in  the  number  of  volumes,  especially 
if  many  of  them  are  duplicates ;  but  in  its  con- 
taining copies  of  all  the  most  valuable  works. 
And  in  like  manner,  true  copiousness  of  lan- 
guage consists  in  having  at  command  a  suitable 
expression  for  each  different  modification  of 
thought.  This  will  often  save  much  circumlo- 
cution; so  that  the  greater  our  command  of 
language,  the  more  concisely  we  shall  be  able 
to  write." 

Energy  of  style  is  always  to  be  preferred 
by  the  preacher  to  elegance.  He  should 
uniformly  address  his  hearers,  "wo^  as  if  he 
wanted  to  say  something,  but  as  if  he  had 
something  to  say;  as  if  there  was  something 
in  his  mind  which  he  was  desirous  of  com- 
municating to  his  hearers." — "  Any  expression 
indeed  that  is  vulgar,  in  bad  taste,  and  unsuit- 
able to  the  dignity  of  the  subject  or  of  the 
occasion,  is  to  be  avoided;  since,  though  it 
might  have,  with  some  hearers,  an  energetic 
effect,  this  would  be  more  than  counterbalanced 
by  the  disgust  produced  in  others." 


99 

VIII.  Cultivate,  during  the  early  years  of 
your  ministry,  the  habit  of  writing  some  of  your 
discourses,  with  due  regard  to  the  composition. 

This  is  desirable  not  only  with  a  view  to 
improvement  in  style,  but  also  to  improvement 
in  the  power  of  thought.  Such  is  the  connexion 
between  thinking  and  expressing  thought,  that 
to  attempt  the  latter  is  one  of  the  most  effectual 
methods  to  excel  in  the  former.  Frequent 
composition  has  a  powerful  tendency  to  secure 
clearness  in  our  conceptions,  as  well  as  preci- 
sion in  our  language,  and  at  once  to  promote 
fulness  of  illustration  and  compression  of  style. 
It  will  be  the  most  effectual  preservative  from 
that  loose  and  tedious  style  of  expression,  by 
which  some  speakers  employ  a  profusion  of 
words  to  convey  a  very  few  thoughts,  and  ex- 
haust the  patience  of  their  hearers  by  a  dull 
prolixity  which  excludes  all  point,  vivacity,  and 
condensation. 

It  is  a  just  remark  of  Cicero,  in  his  Dialogues 
De  Oratore,  that  the  habit  of  writing  renders 
valuable  aid  even  in  extemporaneous  speaking, 
by  giving  it  in  some  degree  the  character  of 
correct  composition.     He  observes  also,  that  if 


100 

the  speaker,  after  availing  himself  of  written 
composition  in  part,  should  then  lay  aside  his 
notes,  the  remaining  part  of  his  address  will 
continue  to  be,  in  great  measure,  of  a  similar 
character  and  style. 

If,  however,  composition  for  the  pulpit  be 
attempted,  it  should  be  the  result  of  energetic 
thought  and  the  strenuous  application  of  the 
mind  to  the  subject.  Let  it  not  be  imagined, 
that  because  a  sermon  is  written,  it  must  there- 
fore be  superior  to  other  discourses,  by  the 
same  preacher,  which  have  not  been  reduced 
to  writing.  A  careless,  hurried  composition  will 
be,  in  all  probability,  vapid,  dull,  and  spiritless, 
and  decidedly  inferior,  both  in  thought  and  lan- 
guage, to  a  sermon  of  which  the  outline  merely^ 
was  written,  but  of  which  the  materials  for 
illustration  were  selected  with  care,  though  not 
committed  to  writing.  The  latter  method  of 
studying  for  the  pulpit  may  indeed,  with  great 
advantage,  be  pursued  conjointly  with  the  plan 
of  careful  composition.  And  while  this  com- 
bination of  plans  of  study  might  with  propriety 
be  recommended  as  eligible,  it  is  in  fact  the 
plan  to  which  ministers  must  often  have  re- 
course from  necessity,  if  a  demand   be   made 


101 

upon  them  by  their  congregations  of  several 
discourses  every  vt^eek.  By  carrying  on  both 
methods,  and  by  writing  out  at  least  one  ser- 
mon with  care  every  week,  the  young  preacher 
may  be  making  progress  in  the  excellencies  of 
a  style  best  adapted  for  the  pulpit,  while,  in 
conjunction  with  this  effort,  he  may  be  acquiring 
additional  facilities  in  expressing  his  thoughts 
with  fluency  in  unpremeditated  language. 

IX.  Allow  not  the  habit  of  writing  Sermons 
to  occasion  the  adoption  of  any  undesirable 
method  of  delivering  discourses  from  the 
pulpit. 

If  a  Sermon  be  fairly  written  out  at  full 
length,  then  unquestionably  the  easiest  way  of 
delivery  which  the  preacher  can  adopt,  is  to 
read  it  to  his  hearers.  During  the  interval 
between  the  composition  and  the  delivery  of 
the  sermon  (if  interval  there  be)  the  mind  of 
the  preacher  may  be  perfectly  free  from  anxiety, 
nor  will  the  power  of  impression  be  dependent, 
in  any  considerable  degree,  upon  the  possession 
or  the  absence  of  desirable  feelings  on  the  part 
of  the  minister.     But  if  in  this  respect  he  obtain 


102 

a  relief  from  solicitude,  how  costly  is  the  pur- 
chase, how  great  the  sacrifice  by  which  he 
obtains  the  exemption.  His  countenance,  his 
tones,  his  attitudes  are  more  or  less  subjected 
to  a  species  of  mechanical  restraint,  if  not  even 
laid  under  a  paralyzing  interdict.  His  com- 
munion of  spirit  with  the  auditory  he  addresses 
is  rendered  by  far  less  intimate,  and  his  power 
of  awakening  their  sympathies  and  exciting  in 
their  minds  emotions  in  unison  with  his  own, 
is,  by  his  own  act  and  deed,  immeasurably 
enfeebled. 

It  is  remarkable  that  even  in  a  period  of 
general  declension  in  reference  to  morals  and 
religion,  a  royal  mandate  was  issued  to  forbid 
the  practice  of  reading  sermons.  The  following 
prohibition  of  King  Charles  the  Second  is  said 
to  be  on  record  in  the  statute-book  of  the 
University  of  Cambridge. 

"  To  the  Vice-Chancellor  and  Gentlemen. 

"Whereas  his  Majesty  is  informed,  that  the 
practice  of  reading  sermons  is  generally  taken 
up  by  the  preachers  before  the  University,  and 
therefore  sometimes  continued  before  himself; 
his   Majesty  has  commanded  me  to  signify  to 


103 

you  his  pleasure  that  the  said  practice,  which 
took  its  beginning  from  the  disorders  of  the 
late  times,  be  wholly  laid  aside,  and  that  the 
said  preachers  deliver  their  sermons,  both  in 
Latin  and  English,  by  memory  without  book, 
as  being  a  way  of  preaching  which  his  Majesty 
judges  most  agreeable  to  the  use  of  all  foreign 
churches,  to  the  customs  of  the  University 
heretofore,  and  to  the  nature  and  intention  of 
that  holy  exercise.  And  that  his  Majesty's 
commands  in  these  premises  may  be  duly  re- 
garded and  observed,  his  further  pleasure  is, 
that  the  names  of  all  such  ecclesiastical  per- 
sons as  shall  continue  the  present  supine  and 
slothful  way  of  preaching,  be  from  time  to 
time  signified  to  me  by  the  V ice-Chancellor 
for  the  time,  on  pain  of  his  Majesty's  dis- 
pleasure. 

(Signed)  "  Monmouth." 

There  have  been,  indeed,  and  there  are  in- 
dividuals whose  eloquent  discourses,  even  when 
read  from  the  pulpit,  excite  a  lively  feeling  and 
produce  a  deep  impression.  Let  not.  however, 
their  example  induce  the  young  preacher  to 
presume    on  a  successful   imitation.     Let   him 


104 

first  become  their  equal  in  eloquence,  and  then, 
and  not  till  then,  let  him  venture  to  imitate 
their  mode  of  delivering  their  discourses. 

But  if  objections  so  strong  may  be  urged 
against  the  practice  of  reading  sermons,  w^hat 
opinion  are  we  to  form  of  the  method  of  com- 
mitting them  to  memory  after  they  have  been 
written,  and  reciting  them  in  the  pulpit  memo- 
riter  ? — There  are,  it  is  acknowledged,  preachers 
who  can  deliver  their  sermons,  thus  committed 
to  memory,  with  so  much  fluency  and  effect, 
that  they  may  be  regarded  as  affording  excep- 
tions to  the  general  remarks  which  may  justly 
be  offered  on  the  plan  itself.  It  was  the  de- 
cided opinion  of  the  author  of  the  Philosophy 
of  Rhetoric,  both  from  his  own  experience  and 
the  extensive  observations  he  had  made,  that 
the  plan  of  repeating  sermons  from  memory 
is  a  method  still  more  unfavourable  to  impres- 
sion than  the  method  of  reading  them.  "  There 
is  something,"  he  justly  observes,  "  in  charging 
one's  memory  with  a  long  chain  of  words  and 
syllables,  and  then  running  on,  as  it  were  me- 
chanically, in  the  same  train,  the  preceding  word 
associating  and  drawing  in  the  subsequent,  that 
seems,  by  taking  off"  a  man's  attention  from  the 


105 

thought  to  the  expression,  to  render  him  un- 
susceptible of  the  delicate  sensibility  as  to  the 
thought,  which  is  the  true  spring  of  rhetorical 
pronunciation. — As  to  my  personal  experience," 
adds  Dr.  Campbell,  "  I  shall  frankly  tell  you 
what  I  know  to  be  the  fact.  I  have  tried  both 
ways;  I  continued  long  in  the  practice  of  re- 
peating, and  was  even  thought  (if  people  did 
not  very  much  deceive  me)  to  succeed  in  it; 
but  I  am  absolutely  certain,  that  I  can  give 
more  energy,  and  preserve  the  attention  of  the 
hearers  better,  to  what  I  read,  than  ever  it  was 
in  my  power  to  do  to  what  I  repeated."* 

This  quotation,  it  is  scarcely  necessary  to 
observe,  after  the  remarks  already  made,  is 
adduced,  not  to  represent  the  plan  of  reading 
sermons  as  ehgible,  but  to  show  that,  undesi- 
rable as  it  is,  there  may  be  at  least  as  many 
considerations  urged  in  its  defence,  as  in  favour 
of  the  very  ineligible  method  of  submitting,  first 
to  the  servile  drudgery  of  committing  discourses 
to  memory,  and  then  to  the  agitating  process  of 
reciting  them  to  the  congregation. 


*    See    Dr.    Campbell's    Lectures    on    Pulpit   Eloquence 
Lect.  IV. 


106 

What  then,  it  may  be  asked,  is  the  most  ad- 
visable method  of  preaching?     It  is,   I   think, 
beyond  a  doubt,  the  method  recommended  long 
ago  by  the  excellent  Fenelon,  in  his  Dialogues 
on  Pulpit  Eloquence,  and  practised,  I  believe, 
with  a  greater  or  less  degree  of  studious  prepara- 
tion, by  a  very  considerable  number  of  the  most 
acceptable  and  useful  preachers  of  the  present 
day.      It   is   the   method   of  writing   a   consi- 
derable part,  and  occasionally  the  whole   of  a 
sermon,  in  the  act  of  preparing  to  preach,  and, 
after  due  reflection  on  the  train  of  thought  pur- 
sued in  every  part  of  the  discourse,  endeavouring 
to  exhibit  to  the  hearers  the  precise  plan,  the 
intended  sentiments,   and  the  substance   of  the 
illustrations,   without  any  anxiety  to  adhere  to 
the  exact   language   in  which  they   had   been 
expressed.     If,    in   any  instances,    as    may   be 
naturally  expected,  the  very  terms  and  phrases 
occur  to  the  mind,  they  are  adopted;  If  not,  the 
thought  is  embodied,  without  hesitation,  in  such 
modes  of  expression  as  at  the  moment  suggest 
themselves   to   the   mind.      Under    these    cir- 
cumstances the  mind  derives  full  advantage  from 
application  to  previous  study,  while  it  is  per- 
fectly unfettered  by  painful  efforts  of  memory, 


107 

and  fully  enabled  to  yield  itself  to  the  impulses 
of  feeling,  which  the  subject,  the  occasion,  and 
a  scriptural  dependence  on  divine  aid  may 
encourage.  Some  preachers  have  sufficient  con- 
fidence in  their  powers  of  memory  to  retain, 
without  any  difficulty  or  solicitude,  the  exact 
plan  of  arrangement  which  they  have  resolved 
to  adopt;  others,  very  justifiably  avail  themselves 
in  the  pulpit  of  an  outline  of  their  discourse, 
in  order  to  guard  against  the  least  danger  of 
embarrassment,  from  forgetting,  at  any  moment, 
the  next  division  of  their  subject  to  which  they 
intended  to  proceed. 

The  importance  of  a  good  delivery  is  obvious 
to  all  hearers  of  every  class. 

The  practical  rule  for  Elocution,  prescribed 
with  great  wisdom  by  Dr.  Whately,  is,  "not  only 
to  pay  no  studied  attention  to  the  voice,  but  stu- 
diously to  withdraw  the  thoughts  from  it,  and  to 
dwell  as  intently  as  possible  on  the  sense ;  trust- 
ing to  nature  to  suggest  spontaneously  the  proper 
emphases  and  tones.  He  who  not  only  feels  his 
subject,  but  is  exclusively  absorbed  with  that 
feeling,  will  be  likely  to  read  (and  speak)  as  if  he 
felt  it,  and  to  communicate  the  impression  to  his 


108 

hearers. — When  the  dehvery  is  really  good,  the 
hearers  (except  any  one  who  may  dehberately  set 
himself  to  observe  and  criticise)  never  think 
about  it,  but  are  exclusively  occupied  with  the 
sense  it  conveys  and  the  feelings  it  excites." — 
"  Let  the  speaker  study  to  avoid,  as  far  as  pos- 
sible, all  thoughts  of  self,  earnestly  fixing  the 
mind  on  the  matter  of  what  is  delivered.  Let 
him  be  only  intent  on  carrying  his  poiiit,  not 
on  gaining  approbation,  or  even  avoiding  cen- 
sure, except  with  a  view  to  that  point.  He 
should  as  it  were  adopt  as  a  motto,  the  reply 
of  Themistocles  to  the  Spartan  commander, 
Eurybiades,  who  lifted  his  staff  to  chastise  the 
earnestness  with  which  his  own  opinion  was 
controverted:   '*  Strike,  but  hear  me." 

It  is  said  that  an  actor  was  once  asked  by  a 
divine,  "  How  is  it  that  people  listen  with  so 
much  emotion  to  what  you  say,  which  they 
know  to  be  all  fictitious,  while  they  hear  with 
comparative  apathy  from  us  truths  the  most 
sublime  and  important  ? "  The  answer  was, 
"  Because  we  deliver  fiction  like  truth,  and  you 
deliver  truth  like  fiction." 

A  singular   specimen   of  the  power  of  true 


109 

eloquence  was  given  in  Sheridan's  speech  on 
the  Begum  question,  in  the  prosecution  of 
Hastings : — 

"  The  late  Mr.  Logan,  well  known  from  his 
literary  efforts,  and  author  of  a  most  masterly 
defence  of  Mr.  Hastings,  went  that  day  prepos- 
sessed for  the  accused  and  against  the  accuser. 
At  the  expiration  of  the  first  hour,  he  said  to  a 
friend,  "all  this  is  declamatory  assertion  without 
proof." — When  the  second  was  finished,  "  this 
is  a  most  wonderful  oration." — At  the  close  of 
the  third,  "  Mr.  Hastings  has  acted  very  un- 
justifiably."—At  the  end  of  the  fourth,  "Mr. 
Hastings  is  a  most  atrocious  criminal."* 

In  conformity  with  the  principles  already 
inculcated,  there  should  be  no  study  of  grace- 
ful or  appropriate  action.  Dr.  Whately  justly 
observes,  that  "  action,  if  not  perfectly  unstu- 
died, will  always  be  intolerable.  But  if  any 
one  spontaneously  falls  into  any  gestures  that 
are  unbecoming,  care  should  then  be  taken  to 
break  the  habit.  The  case  is  indeed  the  same 
with  utterance.     If  any  one  has  an  indistinct, 

*  See  Moore's  Life  of  Sheridan. 
F 


no 

hesitating,  or  otherwise  faulty  deHvery,  his 
natural  manner  certainly  is  not  what  he  should 
adopt  in  public  speaking ;  and  so  also  with 
respect  to  attitudes  and  gestures.  It  is  in  these 
points  principally,  that  the  remarks  of  an  intelli- 
gent friend  will  be  beneficial." 


MENTAL  DISCIPLINE. 


II. 

ON  MORAL  HABITS. 


HINTS  ON  THE  CULTIVATION  OF  THOSE  MORAL  HABITS 
WHICH  WILL  FACILITATE  THE  HONOURABLE  AND 
SUCCESSFUL    DISCHARGE    OF    PASTORAL    DUTIES. 

I. 

Reflect  much  on  the  indispensable  and  tran- 
scendent Importance  of  Personal  Religion, 

Let  it  be  impressed  upon  your  mind,  with  all 
the  force  and  all  the  authority  of  an  incontrover- 
tible axiom,  that  unless  you  are,  in  the  sight  of 
God,  a  Christian,  you  are  destitute  of  the  pri- 
mary and  essential  qualification  for  the  office  of 
a  Christian  Minister.  Remember,  that  personal 
religion  has  its  commencement  in  the  renovation 
v2 


112 

of  the  mind  and  heart,  by  the  power  of  the 
Sph'it  of  God ;  and  forget  not  from  whose  Hps 
proceeded  the  declaration — "Except  a  man  be 
born  again,  he  cannot  see  the  kingdom  of  God." 
Under  the  influence  of  this  spirit-stirring  asser- 
tion, let  conscience  be  summoned  deliberately  to 
reply  to  such  inquiries  as  these:  —  Is  not  my 
assumption  of  the  ministerial  character  a  solemn 
and  public  profession  of  being  a  Christian,  and 
of  believing  myself  to  be  a  Christian?  Can  I 
then  make  this  decided  profession,  before  the 
church  and  before  the  world,  without  any  danger 
of  hypocrisy?  Have  I  reason,  on  the  strictest 
scrutiny  into  my  own  heart,  to  believe  that  I 
really  am  that  which,  virtually  at  least,  I  profess 
myself  to  be?  Were  I  to  enter  on  the  sacred 
office,  destitute  of  real  religion,  should  I  not 
find  its  spiritual  duties  irksome,  and  its  re- 
sponsibility terrific?  Should  I  not  be  bringing 
myself  under  an  accumulation  of  guilt,  from  the 
distant  idea  of  which  I  may  well  shrink  with 
dismay? 

If  inquiries  such  as  these  can  receive  a  satis- 
factory reply,  let  it  still  be  an  object  of  deep  and 
perpetual  solicitude,  to  make  progress  in  per- 
sonal religion.     Never  let  personal  religion  be 


113 

merged  in  that  which  is  professional.  Let  not  the 
feelings  and  the  habits  of  the  Minister  induce 
remissness  with  regard  to  the  feehngs  and  the 
habits  of  the  Christian.  Remember  that  in 
your  individual  as  well  as  pastoral  character,  you 
must  hereafter  appear  before  the  throne  of  judg- 
ment; and  forget  not  in  your  individual,  as  well 
as  in  your  pastoral  capacity,  habitually  to  appear 
before  the  throne  of  grace.  Be  assured,  also, 
that  a  due  concern  for  the  salvation  and  pro- 
sperity of  your  own  soul,  will  be  the  best  pre- 
parative for  successful  efforts,  to  promote  the 
salvation  and  prosperity  of  the  souls  of  others. 

The  foundation  of  the  eminent  usefulness  of 
Dr.  Cotton  Mather  was  laid  in  early  life,  in  his 
entire  and  unreserved  consecration  to  God. 
The  following  is  an  extract  from  the  memoir 
published  by  his  son. 

"  Having  chosen  the  Lord  for  his  God  and 
portion,  and  given  up  himself  to  Him,  according 
to  the  tenor  of  the  new  covenant,  he  judged  it 
might  be  a  useful  means  of  strengthening  upon 
his  own  heart,  a  sense  of  his  engagement  to  God, 
to  write  and  subscribe  an  explicit  covenant  with 
him;  which  he  therefore  did,  in  the  following 
words : — 


114 


"  THE  COVENANT. 

"  I  renounce  all  the  vanities,  and  cursed  idols, 
and  evil  courses  of  this  world. 

"  I  engage,  that  I  will  ever  have  the  great 
God  my  best  good,  my  last  end,  and  my  only 
Lord: 

"  That  I  will  be  ever  rendering  acknowledg- 
ments to  the  Lord  Jesus  Christ,  in  all  the  rela- 
tions which  he  bears  unto  me : 

"  That  I  will  be  ever  studying  what  is  my 
duty  in  these  things ;  and  wherein  I  find  myself 
to  fall  short,  I  will  ever  make  it  my  grief  and 
my  shame ;  and  for  pardon,  betake  myself  to  the 
blood  of  the  everlasting  covenant. 

"Now  humbly  imploring  the  grace  of  the 
Mediator  to  be  sufficient  for  me,  I  do,  as  a  fur- 
ther solemnity,  subscribe  my  name,  with  both 
hand  and  heart,  unto  this  instrument. 

"  Cotton  Mather." 

"Having  thus  engaged  himself  to  God,  he 
laboured  to  improve  his  acquaintance  with  him, 
to  bring  his  heart  to  delight  in  him,  and  his 
will  to  an  entire  submission  and  resignation  to 
him.  For  this  purpose  he  formed  the  follow- 
ing  resolutions : — 


115 

"  1.  I  will  ever  mourn  over  the  distempers 
of  my  own  heart,  which  incline  me  to  take 
an  undue  delight  in  creatures,  in  idols,  in 
vanities. 

"  2.  I  will  bless  God  for  those  afflictions,  for 
those  dispensations,  be  they  ever  so  distressing, 
by  which  he  is  curing  these  disorders  in  me. 

"3.  I  will  always  account  myself  happy  in 
the  favour  of  God,  although  I  should  have  no 
earthly  thing  to  give  me  any  satisfaction. 

"  4.  I  will  reckon  any  opportunities  for  being 
brought  into  converse  with  God,  as  treasures  to 
be  preferred  above  all  riches. 

"5.  I  will  never  be  in  any  other  than  in  a 
restless  disquiet  of  soul,  until  I  find  all  my 
ends  to  be  entirely  swallowed  up  in  the  glory 
of  God. 

"6.  I  will  relish  all  my  enjoyments,  even 
to  my  very  meat  and  drink,  chiefly,  and  if  I 
can  merely,  under  the  notion  of  my  being  by 
them  assisted  in  the  knowledge,  or  the  ser- 
vice of  God. 

"  7.  I  will  endeavour  to  be  continually 
abounding  in  thoughts  of  God ;  nor  would 
I  be,  ordinarily,  one  quarter  of  an  hour 
wholly   without   them. 


116 

"8.  It  shall  be  my  pleasure  to  wait  upon 
God,  in  all  the  ways  of  his  worship,  in  which 
I  may  have  communion  with  him,  especially 
in  frequent  prayers  unto  him. 

"  Most  glorious  Lord !  Thou  hast  offered 
thyself  unto  thy  creatures,  and  often  called 
upon  them  to  take  thee  for  their  God.  This, 
this  is  that  which  I  am  willing,  I  am  desirous, 
I  am  resolved  this  day  to  do.  I  take  thee,  O 
Lord,  to  be  my  God,  and  I  take  thy  glory  for 
the  end  unto  which  I  would  be,  and  live ;  I 
take  the  enjoyment  of  thee  for  my  great  and 
sole  happiness ;  and,  which  is  the  peculiar 
thing  I  am  now  aiming  at,  I  take  thy  will  to 
be  my  will.  As  for  my  own  will.  Lord,  I  find 
it  blind,  foolish,  wicked,  hurtful,  and  therefore 
I  renounce,  reject,  and  resign  it ;  and  say  again. 
Lord,  let  thy  will  be  my  will.  I  have  great 
concerns, — concerns  as  to  this  world  and  as  to 
the  future;  they  are  many  and  weighty.  But, 
O  God,  thou  art  the  only  wise  God;  there  is 
perfect  knowledge  with  thee ;  thou  art  of  great 
power,  thy  understanding  is  infinite ;  and,  in 
the  Lord  Jesus  Christ,  thou  art  wonderfully 
merciful  and  gracious  unto  them  that  draw 
nigh   unto   thee,  as  I  do  this  day.     Unto  thy 


117 

wisdom  and  goodness  I  commit  my  concerns, 
one  and  all.  I  cast  all  my  cares  upon  my 
God.  O  thou  most  wise  and  good  God,  I 
resign  all  unto  thee:  Is  it  not  thy  pleasure 
that  I  should  do  so?  It  is.  And  hast  thou 
not  pleasure  in  seeing  me  do  so  ?  Thou  hast. 
I  then  profess,  in  thy  presence,  all  my  concerns 
are  put  into  thy  hands,  and  left  unto  thy  ma- 
nagement for  ever.  And  now  I  am  inconceiv- 
ably happy." 

II. 

Ai77if  with  the  most  conscientious  solicitude^ 
at  Purity  of  Motive  in  all  your  Ministerial 
Engagements. 

Institute  a  scrutinizing  inquiry  into  the  mo- 
tives which  have  induced  you  to  enter  on  the 
office  of  the  Christian  Ministry.  Was  your 
choice  determined  under  the  influence  of  the 
love  of  literature  and  science,  for  the  pursuit  of 
which  you  promised  yourself,  in  the  ministerial 
office,  opportunity  and  facility  ?  Can  you  trace 
among  your  leading  motives  a  desire  of  pro- 
fessional distinction  and  eminence?  Can  you 
detect,  among  your  principal  inducements,  a 
desire  of  elevation  to  greater  emolument  or 
f3 


118 

higher  connexions,  than  you  had  otherwise  en- 
couragement to  anticipate  ?  Were  you  at  hberty 
to  choose  a  profession  on  merely  secular  prin- 
ciples, such  considerations  as  these  might  natu- 
rally be  expected  to  exert  an  influence  over 
your  mind;  but  in  entering  on  the  Christian 
Ministry,  you  are  supposed  to  act,  and  you  are 
required  to  act,  on  principles  of  higher  charac- 
ter ;  and  it  may  be  presumed,  that  you  have 
solemnly  professed  to  be  actuated  by  a  supreme 
desire  to  promote  the  glory  of  God,  the  honour 
of  the  Lord  Jesus  Christ,  and  the  eternal  inte- 
rests of  your  fellow-men.  Ever,  then,  guard 
against  the  influence  of  unworthy  and  sinister 
motives,  in  all  the  objects  at  which  you  aim, 
in  all  the  arrangements  you  form  for  the  pro- 
secution of  your  studies,  and  especially  in  all 
the  discourses  you  deliver  from  the  pulpit. 

"  The  ministerial  work,"  observes  Mr.  Baxter, 
(in  his  Reformed  Pastor,)  "  must  be  managed 
purely  for  God  and  the  salvation  of  the  people, 
and  not  for  any  private  ends  of  our  own.  This 
is  our  sincerity  in  it.  A  wrong  end  makes  all 
the  work  bad.  It  is  not  a  serving  God,  but 
ourselves,  if  we  do  it  not  for  God,  but  for  our- 
selves.    They  that  set  upon  this  as  a  common 


119 

work,  to  make  a  trade  of  it  for  their  worldly 
livelihood,  will  find  that  they  have  chosen  a  bad 
trade,  though  a  good  employment.  Hard  stu- 
dies, much  knowledge,  and  excellent  preaching, 
is  but  hypocritical  sinning,  if  the  ends  be  not 

right." "  The  work  may  be  God's,  and  yet 

we  may  do  it,  not  for  God,  but  for  ourselves.  I 
confess  I  feel  such  continual  danger  on  this 
point,  that  if  1  did  not  watch,  lest  I  should 
study  for  myself,  and  preach  for  myself,  and 
write  for  myself,  rather  than  for  Christ,  I  should 
soon  miscarry.  Consider,  I  beseech  you,  bre- 
thren, what  baits  there  are  in  the  work  of  the 
ministry,  to  entice  a  man  to  selfishness,  even  in 
the  highest  works  of  piety!  The  fame  of  a 
godly  man  is  as  great  a  snare  as  the  fame  of 
a  learned  man.  But  woe  to  him  that  takes  up 
with  the  fame  of  godliness,  instead  of  godliness ! 
*  Verily  I  say  unto  you,  they  have  their  reward.' 
When  the  times  were  all  for  learning  and  empty 
formalities,  the  temptation  of  the  proud  did  lie 
that  way.  But  now,  when,  through  the  un- 
speakable mercy  of  God,  the  most  lively  practi- 
cal preaching  is  in  credit,  and  godliness  itself 
is  in  credit,  the  temptation  of  the  proud  is  to 
pretend  to  be  zealous  preachers  and  godly  men. 


120 

O  what  a  fine  thing  is  it  to  have  the  people 
crowding  to  hear  us,  and  affected  with  what  we 
say,  and  yielding  up  to  us  their  judgments  and 
affections !  What  a  noble  thing  it  is  to  be  cried 
up  as  the  ablest  and  godliest  man  in  the  coun- 
try,— to  be  famed  through  the  land  for  the 
highest  spiritual  excellencies !  O,  therefore,  be 
jealous  of  yourselves." 

"  Blessed  be  God,"  said  Mr.  Henry  Martyn, 
"  I  feel  7nyself  to  be  his  minister.  This  thought, 
which  I  can  hardly  describe,  came  after  reading 
Brainerd.  I  wish  for  no  service  but  the  service 
of  God,  in  labouring  for  souls  on  earth,  and  to 
do  his  will  in  heaven."  On  one  occasion  he 
thus  wrote  in  his  journal :  — "  I  felt  very  uncon- 
cerned about  men's  opinions  before  and  after 
my  Sermon.  Before  it,  I  could  solemnly  appeal 
to  God,  and  found  comfort  and  pleasure  in  doing 
so,  that  I  desired  his  glory  alone — that  I  detested 
the  thought  of  seeking  my  own  praise,  or  taking 
pleasure  in  hearing  it." 

Let  usefulness,  then, — usefulness  to  the  souls 
of  men,  be  your  grand  and  perpetual  aim.  Let 
your  mind  be  habitually  engaged  in  reflecting 
on  the  value  of  the  human  soul — -the  danger  of 
perdition  to  which  many  of  your  hearers  may 


121 

be  still  exposed — the  paramount  importance  of 
rescuing  them  from  impending  ruin,  and  bring- 
ing them  to  the  enjoyment  of  the  great  salvation! 
Under  the  exciting  and  directing  influence  of 
such  considerations  as  these,  let  your  subjects 
be  selected;  let  your  discussions  be  pursued; 
let  your  thoughts  be  arranged ;  let  your  style 
be  formed ;  let  your  discourses  be  delivered. 
Let  those  words  of  an  inspired  teacher  dwell 
much  upon  your  mind : — "  Let  him  know  that 
he  who  converteth  a  sinner  from  the  error  of 
his  way,  shall  save  a  soul  from  death,  and  shall 
hide  a  multitude  of  sins." 

"  Faith,"  observes  Mr.  Cecil,  "  is  the  master- 
spring  of  a  minister.  Hell  is  before  me,  and 
thousands  of  souls  shut  up  there  in  everlasting 
agonies. — Jesus  Christ  stands  forth  to  save  men 
from  rushing  into  this  bottomless  abyss. — ^^He 
sends  me  to  proclaim  his  ability  and  love ;  I 
want  no  fourth  idea!  every  fourth  idea  is  con- 
temptible! every  fourth  idea  is  a  grand  imper- 
tinence." 


122 


III. 

Repress  i  to  the  utmost  ^  the  feelings  of  Vanity 
and  Pridey  and  the  undue  desire  of  popular 
Applause. 

"  Humility,"  observes  Mr.  Cecil,  "  is  the 
spirit  of  our  dispensation — not  a  creeping  ser- 
vile humility,  but  an  entire  self-renunciation. 
Pride  is  the  most  universal  and  inveterate  of 
all  vices — every  man  is  a  proud  man,  though 
all  are  not  equally  proud.  No  sin  harasses 
the  christian  so  much,  nor  accompanies  him  so 
unweariedly;  its  forms  of  exhibiting  itself  are 
infinitely  varied,  and  none  are  more  common 
than  the  affectation  of  humility.  Pride  is  the 
master-sin  of  the  spirit ;  and  the  grace  of  God, 
in  the  whole  tenor  of  our  dispensation,  is  di- 
rected against  it." 

Against  the  ever-besetting  sins  of  pride  and 
vanity,  the  christian  minister,  and  more  espe- 
cially the  young  minister,  should  be  perpetually 
on  his  guard:  he  is  in  danger  of  being  tempted 
to  pride  of  office,  to  pride  of  real  or  imaginary 
talent,  to  pride  of  learning,  and  perhaps  to  pride 
of  popularity  and  success.  While  in  danger  of 
the  pride  which  would  impel  him  to  think  more 


123 

highly  of  himself  than  he  ought  to  think,  he  is 
in  danger  also  of  the  vanity  which  would  impel 
him  to  aim  at  display,  that  he  may  excite  the 
admiration  of  others,  and  receive  the  incense 
of  their  praise.  Against  these  fearful  dangers, 
then,  let  him  be  ever  on  his  guard;  let  him 
view  himself  in  the  light  in  which  he  would 
be  regarded  by  others,  were  the  inward  work- 
ings of  pride  and  vanity  distinctly  apparent  in 
their  view;  and  let  him  ask  his  own  heart, 
whether,  if  he  would  be  degraded  in  tJieir  esti- 
mation by  the  disclosure,  he  ought  not  to  feel 
more  degi'aded  in  his  own,  by  the  conscious- 
ness of  their  indulgence.  Pitiably  fallen  from 
true  dignity  is  he,  in  whose  mind  the  elevation 
of  human  applause  can  counteract  the  depress- 
ing influence  of  self-reproach !  But  there  is 
another  and  a  stronger  light,  in  which  the 
christian  minister  is  required  to  contemplate 
and  scrutinize  the  principles  of  his  conduct — 
it  is  "  the  light  of  His  countenance  who  search- 
eth  the  heart,  and  knoweth  what  is  in  man, 
and  requireth  that  whatever  we  do  in  word  or 
deed,  we  should  do  in  the  name  of  the  Lord 
Jesus,  giving  glory  to  God  by  him." 

To  recommend  the  young  minister  to  cherish 


124 

a  feeling  of  indifference  with  regard  to  the 
estimation  in  which  his  pulpit  services  are  held, 
would  indicate  ignorance  both  of  human  nature 
and  of  christian  morals. — "  Let  every  one  of 
us,"  said  an  Apostle,  *'  please  his  neighbour 
for  his  good,  to  edification."  If  usefulness  be 
the  end  at  which  he  aims  in  his  ministry,  and 
the  acceptableness  of  his  exertions  be  desired, 
as  a  means  to  the  accomplishment  of  that  end, 
he  is  not  chargeable  with  a  dereliction  of  chris- 
tian principle :  to  please  is,  to  a  certain  degree, 
almost  necessary  in  order  to  persuade.  Of  this 
the  wisest  of  men  was  convinced,  and  therefore, 
in  the  review  of  his  labours,  he  thus  expresses 
himself: — "  Because  the  preacher  was  wise,  he 
gave  good  heed,  and  sought  out  and  set  in 
order  many  proverbs,  and  sought  to  find  out 
acceptable  words." 

If,  however,  applause  be  valued  and  pursued 
for  its  own  sake,  and  for  the  gratification  of  the 
principle  of  self-love,  it  becomes  positively  sinful 
in  its  character,  and  highly  injurious  in  its  ten- 
dency. Under  the  influence  of  the  feelings  now 
induced,  the  mind  is  yielded  to  the  domination 
of  vanity.  This  degrading  vice  never  can  be 
more  offensive  in  the  eyes  of  an   Omniscient 


125 

Observer,  than  when  it  vitiates  the  perform- 
ances of  the  pulpit,  and  urges  its  occupant  to  aim 
at  the  display  of  his  critical  acumen,  his  exten- 
sive research,  his  strength  of  reasoning,  his 
fertility  of  imagination,  or  his  power  of  graceful 
and  impressive  elocution.  "  If  he,  on  the  one 
hand, "  observes  Dr.  Chalmers,  "  enter  with 
aspiring  confidence  into  the  field  of  argument, 
and  think  that  he  is  to  carry  all  before  him,  by 
a  series  of  invincible  demonstrations;  or  if  his 
people,  on  the  other  hand,  ever  ready  to  be  set 
in  motion  by  the  idle  impulse  of  novelty,  or  to 
be  seduced  by  the  glare  of  human  accomplish- 
ments, come  in  trooping  multitudes  around  him, 
and  hang  on  the  eloquence  of  his  lips,  or  the 
wisdom  of  his  able  and  profound  understanding, 
a  more  unchristian  attitude  cannot  be  conceived; 
nor  shall  we  venture  to  compute  the  weekly 
accumulation  of  guilt  which  may  come  upon  the 
parties,  when  such  a  business  as  this  is  going 
on.  How  little  must  the  presence  of  God  be 
felt  in  that  place,  where  the  high  functions  of 
the  pulpit  are  degraded  into  a  stipulated  ex- 
change of  entertainment  on  the  one  side,  and  of 
admiration  on  the  other:  and  surely  it  were  a 
sight  to  make  angels  weep,  when  a  weak  and 


126 

vapouring  mortal,  surrounded  by  his  fellow- 
sinners,  and  hastening  to  the  grave  and  the 
judgment  along  with  them,  finds  it  a  dearer 
object  to  his  bosom,  to  regale  his  hearers  by  the 
exhibition  of  himself,  than  to  do,  in  plain  earnest, 
the  work  of  his  Master,  and  urge  on  the  busi- 
ness of  repentance  and  of  faith,  by  the  impressive 
simplicities  of  the  Gospel." 

It  is  said  of  one  of  the  ancient  Fathers,  that 
he  sometimes  wept  at  the  applause  given  to  his 
sermons.  "  Would  to  God,"  said  he,  "  they  had 
rather  gone  away  silent  and  thoughtful."  The 
following  confession  is  extracted  from  the  diary 
of  a  valued  minister  lately  deceased.  "  I  have 
to  observe  in  my  mind  a  sinful  anxiety  to  preach 
well,  rather  than  a  holy  anxiety  to  preach  use- 
fully. I  fear  I  rather  seek  my  own  honour  than 
God's.  I  confess  this  sin ;  I  trust  I  repent  of  it 
from  my  heart;  I  hope  for  its  forgiveness  and  its 
removal  from  my  breast. " On  another  occa- 
sion he  thus  wrote: — "The  evening  spoiled  with 
wretched  pride  and  self-complacency — a  mis- 
chievous weed,  deep  rooted,  which  all  my  winter 
seasons  have  not  yet  killed.  O  may  it  at  length 
be  rooted  out.  "  "  Godly  simplicity,"  says  Mr. 
Bridges,  "  is  the  alchymy  which  converts  every 


127 

thing  it  touches  into  gold.  A  deficiency  in  talent 
may  be  compensated,  where  the  paramount 
desire  is,  that  Christ  "in  all  things  may  have 
the  pre-eminence."  "  I  have  no  wish  to  be  a 
popular  preacher  in  any  sense  but  one,"  said 
Mr.  Legh  Richmond,  "viz.  a  preacher  to  the 
hearts  of  the  people. ^^ 

It  appears  from  the  diary  of  Dr.  Cotton 
Mather,  that  in  the  very  commencement  of  his 
ministry,  he  was  aware  of  the  insidious  nature 
and  extreme  sinfulness  of  pride.  "  I  therefore 
resolved,"  said  he,  "  that  I  would  set  apart  a  day 
to  humble  myself  before  God  for  the  pride  of  my 
own  heart,  and  to  supplicate  his  grace  to  deliver 
me  from  that  sin,  and  from  the  dreadful  wrath  it 
would  expose  me  to.  I  did  eo :  and  on  this  day 
I  examined  myself  by  those  marks  of  pride,  which 
I  found  in  some  judicious  discourses  on  that 
subject;  and  I  saw  reason  to  fear,  that  I  had 
been  guilty  of  this  sin,  more  especially  in  these 
two  respects:  1st,  By  applauding  myself  in  my 
own  thoughts,  as  when  I  had  either  prayed  or 
preached  with  enlargement,  or  answered  a  ques- 
tion readily  and  suitably:  and  2dly,  By  an 
ambitious  affectation  of  pre-eminence  above  what 
could  reasonably  belong  to  my  age  or  worth,  and 


128 

above  other  persons  who  were  far  more  deserv- 
ing than  myself.  I  endeavoured,  therefore,  to 
humble  my  heart  with  the  following  considera- 
tions : — 

"  1.  What  is  pride,  but  the  very  image  of 
Satan  on  the  soul  ?  The  more  any  man  has  of 
Christ  in  him,  the  more  humble  will  he  be,  the 
more  low  and  vile  in  his  own  eyes,  and  the 
more  empty  of  himself.  When  God  renews  his 
image  in  us,  he  pulls  down  our  proud  thoughts. 
'Tis  true,  pride  is  a  natural  sin ;  but  grace  will 
subdue  it.  Alas,  then,  how  little  grace  have  I ! 
How  unlike  am  I  to  Him  who  could  say,  ^I  am 
lowly.'  Let  me  for  this  cause  ^  abhor  myself  in 
dust  and  ashes.* 

"  2.  Do  I  not  by  pride  offend  God  ?  Pride 
is  a  breach  of  his  holy  command,  and  he  has 
often  declared  his  abhorrence  of  it.  His  Holy 
Spirit  is  grieved  by  it :  and  how  earnestly  does 
the  Scripture  caution  me  against  all  approaches 
to  it!  Shall  I  bear  to  think  of  offending  that 
God,  who  has  been  a  Father  to  me,  and  whom  I 
have  chosen  and  vowed  to  love  and  serve,  as  my 
God  and  Father;  or  that  Spirit,  upon  whose 
influences  my  soul  lives,  and  by  whom  I  am 
*  sealed  unto  the  day  of  redemption?' 


129 

"3.  Is  not  my  pride  most  imreasonable  folly 
and  madness?  For  have  I  any  just  occasion  of 
*  glorying  in  myself?'  What  have  I  done  that 
is  singularly  excellent?  Am  not  I,  in  most 
attainments,  exceeded  by  most  of  my  calling  and 
standing  ?  And  oh,  have  not  I  a  corrupt  nature 
in  me  ?  And  hath  not  the  Lord  heretofore  left 
me  to  commit  some  follies,  the  remembrance  of 
which  should  make  me  go  softly  all  my  days  ? 

"  4.  How  dangerous,  how  destructive  an  evil 
is  this  pride !  How  does  it  provoke  the  God  of 
heaven  to  take  away  from  me  every  one  of  those 
idols,  which  in  my  fond  pride  I  dote  upon!  And 
if  the  Lord  should  deprive  me  of  my  capacities 
and  opportunities,  into  what  a  horrible  pit  of 
sorrows  and  miseries  should  I  then  fall !  And 
let  me  remember  that  pride  will,  sooner  than 
any  thing,  drive  away  the  good  Spirit  of  God 
from  the  heart  of  a  poor  creature :  and  if 
that  should  be  my  fate,  '  O  Lord !  what  a 
monument  shall  I  be  of  thy  direful  vengeance ! 
O  that  the  Lord  would  set  home  these  thoughts 
for  my  humiliation ! 

"But  what  shall  I  do  for  the  cure  of  this 
disease  ? 

"  In  the  first  and  chief  place,  I  would  carry 


130 

my  distempered  heart  unto  the  Lord  Jesus 
Christ,  and  put  it  into  the  hands  of  that  all- 
sufficient  Physician,  that  he  may  cure  it. 

"  Secondly,  T  would  be  daily  watchful  against 
my  pride.  I  would  continually  keep  an  eye  upon 
my  heart,  and  check  the  least  beginnings  and 
first  motions  of  this  corruption. 

"  Thirdly,  I  would  study  much  the  nature, 
the  work,  and  the  aggi-avations  of  this  evil,  and 
the  excellency  of  the  grace  that  is  contrary  to 
it." 

IV. 

Let  the  grand  points  in  Religion  have  their 
due  prominence  in  your  Discourses, 

In  selecting  and  combining  the  materials  of 
your  discourses,  there  are  three  questions  which 
it  appears  reasonable  to  ask ;  and  the  correct 
answers  to  these  inquiries  will  clearly  prescribe 
the  course  to  be  pursued. 

The  first  question  is — What  are  the  things  of 
primary  importance  to  my  hearers? — in  other 
words,  What  are  the  things  which  it  is  essential 
to  know  and  believe  and  feel,  in  order  to  eternal 
salvation?      This   question   is   decided  by   the 


131 

Lord  Jesus  Christ  himself,  who  thus  addressed 
his  heavenly  Father ;  "  This  is  life  eternal, 
to  know  thee,  the  only  true  God,  and  Jesus 
Christ,  whom  thou  hast  sent."  Then  whatever 
may  be  omitted  in  discourses  from  the  pulpit, 
there  must  be  no  omission  of  the  doctrine  of 
"  Christ  crucified."  It  is  the  grand  essential;  it 
is  the  indispensable  requisite.  "  If  we  can  but 
teach  Christ  to  our  people,"  says  Mr.  Baxter, 
"  we  teach  them  all.  We  must  have  our  people's 
necessities  in  our  eyes.  Other  things  are  de- 
sirable, but  these  must  be  known,  or  else  our 
people  are  undone  for  ever.  I  confess  necessity 
has  been  the  conductor  of  my  studies  and  life. 
It  chooses  the  book  I  shall  read,  and  tells  when, 
and  how  long.  It  chooses  my  text,  and  makes 
my  sermon." "We  must  seize  the  main, 

COMMANDING    TRUTHS     OF    ScRIPTURE,    aS     the 

Apostles  have  summed  them  up.  The  inspired 
penmen  have  told  us  that  Christ,  the  power 
OF  God  and  the  wisdom  of  God,  is  the  centre 
and  corner  stone  of  Revelation.  The  glory  of 
Christ,  then,  and  the  work  of  that  Holy  Spirit, 
whom  he  has  left  with  us  as  his  representative, 
and  the  great  teacher  of  the  church — these  are  the 
governing  points,  around  which  all  other  truths 


132 

are  arranged,  and  to  which  they  are  subordinate. 
If  the  minister  does  not  seize  this  commanding 
discovery,  in  vain  will  he  languish  about  other 
matters.  If  he  once  be  brought,  by  personal 
contrition  and  faith,  to  receive  Christ  Jesus  the 
Lord,  and  to  rejoice  in  him,  he  will  soon  find 
that  he  is  possessed  of  the  key  to  all  the  Bible, 
that  he  has  discovered  the  pearl  of  unknown 
price,  that  he  is  enriched  with  unsearchable 
treasures  of  wisdom  and  knowledge.  This  doc- 
trine of  Christ,  however,  is  not  the  mere  repeti- 
tion of  the  term,  Christ;  it  embraces  of  course 
all  those  truths,  which  prepare  the  hearts  of  men 
for  receiving  him,  and  which  teach  them  how 
to  walk  in  him,  and  adorn  his  Gospel. — But 
still  the  prominent  figure  in  our  representations 
of  Christianity  must  be  Christ  himself,  in  all  his 
attributes  and  grace.  A  revived  Christianity  is 
a  revived  exhibition  of  the  glorious  person  of 
Christ."* 

A  second  question  is  —  What  am  I  required 
by  my  divine  Master,  to  make  the  prevailing 
and  characteristic  topics  of  my  ministry?  I 
obtain  a  satisfactory  answer  to  this  inquiry,  from 

*  See  Introductory  Essay  to  Baxter's  Reformed  Pastor,  by 
the  Rev.  Daniel  Wilson. 


133 

the  declaration  and  the  example  of  the  greatest 
of  human  teachers,  under  the  influence  of  direct 
inspiration.     "  I    determined   not   to   know  (to 
make  known)  any  thing  among  you,  save  Jesus 
Christ,  and  him  crucified. — We  preach  Christ 
crucified,  unto  the  Jews  a  stumbling-block,  and 
unto  the  Greeks  foolishness :  but  unto  them  who 
are  called,  both  Jews  and  Greeks,   Christ  the 
power  of  God,  and  the  wisdom  of  God."     Are 
there  not  many  preachers,  well  affected  appa- 
rently   to   evangelical    doctrine,    who   fall   very 
far  short  of  that  style  of  preaching  Christ  which 
the  apostle  Paul  adopted  and  enforced?     They 
preach  Christ  occasionally,   and,  in  their   own 
opinion,  as  often  as  the  topic  of  discussion  leads 
to  Christ;  but  not  unfrequently  they  find  it  diffi- 
cult to  trace  the  bearing  of  the  subject  on  the 
character  or  work  of  Christ.     The  apostle  Paul 
would,  in  every  instance,   have  traced  it,  with 
ease  and  gracefulness  and  effect. 

A  third  question  is — What  is  the  description 
of  preaching,  which,  in  point  of  fact,  proves  most 
efficient?  And  in  pursuing  this  inquiry,  I  am 
led  precisely  to  the  same  result  as  in  obtaining 
replies  to  the  two  former  questions.  To  what- 
ever period  of  the  history  of  the  church  I  direct 


134 


my  inquiries;  or  to  whatever  denomination  of 
christians,  or  to  whatever  order  of  preachers,  in 
point  of  talents  or  learning — I  find  that  ministry 
to  be  most  efficient,  and  indeed,  that  ministry 
alone  to  be  efficient,  in  which  the  doctrine  of  the 
Cross  of  Christ  obtains  the  same  prominence, 
with  which  it  was  exhibited  in  the  preaching  of 
the  apostles  themselves.  Such  is  the  important 
fact;  nor  is  it  difficult,  on  the  principles  of  the 
New  Testament,  to  account  for  the  fact.  The 
ministry  of  the  gospel  owes  its  efficiency  to  the 
superadded  influence  of  the  Spirit  of  God.  Now 
of  the  Holy  Spirit,  Jesus  said,  when  giving  to 
the  disciples  the  promise  of  his  influence,  "  He 
shall  glorify  me."  The  Holy  Spirit  then  glori- 
fies the  Saviour,  by  honouring  with  efficiency 
and  success  the  ministry  which  honours  Christ. 
Inefficient,  as  it  regards  the  grand  results  of  the 
christian  ministry,  because  unaccompanied  by 
the  power  of  the  Spirit  of  God,  will  that 
preaching  be,  which  fails  to  honour  Christ  in 
his  personal  dignity,  his  glorious  atonement, 
and  his  supreme  authority.  With  the  accom- 
paniment of  distinguished  talent,  it  may  in 
some  few  instances  attract  a  numerous  and 
applauding    auditory ;     but   it   will    bring    no 


135 

glory  to  God,  no  honour  to  Christ,   no    souls 
to  heaven ! 

"  Let  there  be  no  extremes,"  said  Mr.  Cecil ; 
**  yet  T  am  arrived  at  this  conviction ;  —  Men 
who  lean  toward  the  extreme  of  evangelical  pri- 
vileges  in  their  ministry,  do  much  more  to  the 
conversion  of  their  hearers,  than  they  do  who 
lean  toward  the  extreme  of  requirement.  And 
7n?/  own  experience  confirms  my  observation.  I 
feel  myself  repelled  if  any  thing  chills,  loads,  or 
urges  me.  This  is  my  nature,  and  I  see  it  to  be 
very  much  the  nature  of  other  men.  But  let 
me  hear,  *  Son  of  man,  thou  hast  played  the 
harlot  with  many  lovers ;  yet  return  again  to  me, 
saith  the  Lord' — I  am  melted  and  subdued." 


Aim,  in  preaching,  at  the  utmost  Seriousness 
and  Earnesttiess  of  Manner. 

Language  is  at  best  but  a  partial  and  imper- 
fect vehicle  of  thought  and  feeling.  It  does  not, 
in  every  instance,  excite  in  the  mind  of  the 
hearer  the  exact  ideas,  much  less  the  entire 
impression,  which  it  is  the  object  of  the  speaker 
to  convey.  It  is  exceedingly  desirable  that  the 
g2 


136 

effect  should  be  aided  and  heightened  by  addi- 
tional indications  of  fervid,  benignant,  and  im- 
passioned feelings  on  the  part  of  the  speaker. 
If  the  subject  be  of  the  most  momentous  nature ; 
if  the  future  and  eternal  interests  of  the  hearer 
be  represented  as  involved  in  the  reception  or 
rejection  of  the  truth  announced ;  it  is  natural 
and  reasonable  to  expect  from  the  preacher,  no 
slight  manifestation  of  earnestness  in  the  ex- 
pression of  his  countenance,  and  the  tones  of 
his  voice.  If  this  expectation  be  disappointed, 
there  is  a  want  of  accordance  and  of  congruity 
between  the  import  of  his  words  and  the  import 
of  his  delivery ;  he  has  no  natural  language  to 
deepen  the  impression  of  his  artificial  language. 
The  hearer  feels  at  liberty  to  entertain  a  doubt, 
whether  the  preacher  himself  be  the  subject  of 
such  emotions  as  correspond  with  the  words  he 
employs,  and  even  whether  the  preacher  himself 
be  fully  convinced  of  their  truth  and  importance : 
or,  at  least,  he  may  derive  from  such  apparent 
coldness  and  indifference  an  excuse  for  the  list- 
lessness  and  the  torpor  of  his  own  mind. 

"  How  few, "  exclaims  the  fervid  Baxter, 
"  speak  about  everlasting  joy  or  torment,  in 
such  a  manner  as  to  make  men  believe  that  they 


137 

are  in  good  earnest.  Alas !  we  speak  so  drow- 
sily, that  sleepy  sinners  cannot  hear!  The 
blow  falls  so  light,  that  the  hardhearted  cannot 
feel !  O  how  earnestly  should  we  deliver  a 
message  of  such  a  nature  as  ours,  in  which  is 
concerned  the  everlasting  life  or  death  of  those 
we  address  !  Methinks  we  are  in  no  respect  so 
deficient  as  in  this  seriousness.  In  the  name  of 
God,  brethren,  labour  to  awaken  your  hearts, 
that  you  may  be  prepared  to  awaken  the  hearts 
of  sinners.  Remember,  if  you  give  the  holy 
things  of  God  the  highest  praises  in  words,  and 
yet  do  it  coldly,  you  will  seem  in  the  manner 
to  unsay  what  you  said  in  the  matter.  It  is  a 
kind  of  contempt  of  things  so  great,  to  speak 
of  them  without  great  affection  and  fervency. 
The  manner,  as  well  as  the  words,  must  set 
them  forth.  If  we  are  commanded,  whatever 
our  hand  findeth  to  do,  to  do  it  with  all 
our  might ;  then,  certainly,  such  should  be 
our  efforts,  in  preaching  for  men's  salvation. 
Though  I  do  not  commend  a  constant  loudness 
in  your  delivery,  yet  I  would  enforce  a  con- 
stant seriousness.  Whatever  you  do,  let  the 
people  see  Uhat  you  are  in  good  earnest.  I 
seldom    come   out  of  the  pulpit,"  (and  this  is. 


138 

be  it  remembered,  the  confession  of  a  holy  man, 
of  exemplary  fervour),  "  but  my  conscience 
smites  me,  that  I  have  been  no  more  serious 
and  earnest.  It  accuses  me,  not  so  much  for 
want  of  elegance,  or  human  ornaments  ;  or  for 
letting  fall  an  unhandsome  word :  but  it  asks 
me, — How  couldst  thou  speak  of  everlasting 
life  and  death  with  such  a  heart  ?  How  couldst 
thou  preach  of  heaven  and  hell  in  so  careless 
and  sleepy  a  manner  ?  Dost  thou  believe  what 
thou  sayest  ?  Art  thou  in  earnest  or  in  jest  ? 
How  canst  thou  tell  people,  that  sin  is  so  evil, 
and  that  its  consequences  are  so  dreadful,  with- 
out being  more  affected  by  it  ?  Shouldst  thou 
not  weep  over  sinners,  even  till  thy  tears  inter- 
rupt thy  words, — cry  aloud,  and  shew  them 
their  transgressions,  —  entreat  them  to  repent 
and  believe,  with  the  utmost  importunity? — 
I  know  not  what  it  doth  by  others,  but  the 
most  reverential  preacher,  who  speaks  as  if  he 
saw  the  face  of  God,  doth  more  affect  my  heart, 
though  with  common  words,  than  an  irreverent 
man  with  the  most  exquisite  preparations.  Yea, 
if  he  bawl  it  out  with  never  so  much  seeming 
earnestness,  if  reverence  be  not  answerable  to 
fervency,  it  worketh  but  little. — We  should,  as 


139 

it  were,  suppose  we  saw  the  throne  of  God,  and 
the  milhons  of  glorious  angels  attending  him, 
that  we  might  be  awed  with  his  majesty  when 
we  draw  near  him  in  his  holy  things." 

VI. 

Let  a  deep  sense  of  responsibility,  at  the 
Divine  Tribunal,  secure  Ministerial  Fidelity, 

Certain  it  is,  that  we  must  all  appear  before 
the  judgment-seat  of  Christ,  and  there  render 
an  account  of  the  manner  and  the  motives  which 
shall  have  characterized  the  discharge  of  our 
ministry.  We  are  charged  to  preserve  inviolate, 
and  to  exhibit,  without  the  least  reservation,  the 
whole  counsel  of  God.  Let  then  the  exhibition 
of  divine  truth  be  made,  to  every  class  of  our 
hearers,  with  the  utmost  exphcitness,  fulness, 
and  fearlessness.  Uninfluenced  by  any  regard 
to  the  favour  or  the  frown  of  men,  let  us  only 
be  solicitous  to  commend  ourselves  to  every 
man's  conscience  in  the  sight  of  God,  that  we 
may  be  pure  from  the  blood  of  all  men.  "  There 
is  a  most  awful  trust  (observes  Dr.  Mason)  com- 
mitted by  the  Lord  Jesus  to  his  ministering 
servants.     Oh   that   they   felt   this    trust   more 


140 

than  they  sometimes  do!  You  would  not  see 
the  pulpit  converted  into  a  stage  for  the  display 
of  human  ingenuity,  or  perverted  to  the  display 
of  human  vanity.  These  things  are  lighter  than 
a  feather,  and  lose  all  their  importance,  in  the 
eyes  of  a  man  who  remembers  that  he  has  an 
account  to  settle  with  God ;  and  that  he  knows 
not  the  moment  when  his  account  may  be  de- 
manded. It  is  observable,  and  ought  to  sink 
deep  into  the  heart  of  every  preacher  of  the 
gospel,  that  Paul  accounted  himself  pure  from 
the  blood  of  all  men,  because  he  had  not  con- 
cealed from  them  any  part  of  God's  truth.  He 
knew  not  that  policy  by  which  some  pulpits 
have  been  disgraced,  of  deferring  the  declaration 
of  the  whole  truth  to  a  more  convenient  season. 
As  if  the  native  enmity  of  the  heart  were  to  be 
softened  by  delay — as  if  it  could  be  reduced  by 
any  thing  but  the  truth  itself — as  if  men  ever 
found  their  audiences  more  tractable  by  this 
kind  of  forbearance  ;  or  were  themselves  more 
instrumental  in  bringing  sinners  to  God ;  or 
had  the  answer  of  a  good  conscience  more 
complete  in  their  own  bosoms.  God  knows 
infinitely  better  than  we,  what  truths  are  suited 
to   our  circumstances,   and   has   revealed   them 


141 

in  his  book.  If  there  is  one  trait  of  a  faith- 
ful minister  more  obvious  than  another,  it  is 
this,  that  he  is  not  afraid,  nor  ashamed  to 
say  what  God  has  said  before  him,  in  his 
Word." 

Hear  the  spirit-stirring  words  of  Baxter : — 
"  O  dreadful  reckoning  to  unfaithful  shepherds, 
when  they  must  answer  for  the  ruin  of  their 
miserable  flocks !  How  great  will  their  dam- 
nation be  which  must  be  aggravated  by  the 
damnation  of  so  many  others !  When  the 
question  is,  '  How  came  so  many  souls  to 
perish  ? '  the  answer  must  be.  Because  they 
set  light  by  Christ  and  holiness,  which  should 
have  saved  them.  *  But  what  made  them  set 
light  by  Christ  and  holiness?'  It  was  their 
deceitful  confidence,  that  they  had  so  much 
part  in  Christ  and  holiness  as  would  suffice 
to  save  them,  though,  indeed,  they  were  un- 
sanctified  strangers  unto  both.  They  were 
not  practically  acquainted  with  their  necessi- 
ties. '  But  how  came  they  to  continue  thus 
ignorant  of  themselves,  till  it  was  too  late?' 
Because  they  had  teachers  that  kept  them 
strangers  to  the  nature  of  true  holiness,  and 
did  not  labour,  publicly  and  privately,  to  con- 
g3 


142 

vince  them  of  their  undone  condition,  and  to 
di'ive  them  to  Christ,  that  by  him  they  might 
have  hfe.  Woe  to  such  teachers  that  ever  they 
were  born,  that  must  then  be  found  under  the 
guilt  of  such  perfidiousness  and  cruelty !  Had 
they  ever  felt  themselves,  what  it  is  to  be  pur- 
sued by  the  law  and  conscience,  and  with  bro- 
ken hearts,  to  cast  themselves  on  Christ,  as 
their  only  hope  and  refuge;  and  what  it  is  to 
be  sanctified,  and  to  be  sensible  of  all  his  love, 
— they  would  take  another  course  with  sinners, 
and  talk  of  sin,  and  Christ,  and  holiness,  at 
other  rates,  and  not  deceive  their  people  with 
themselves." — "  How  often  do  we  hear  sermons 
applauded,  which  force  us,  in  compassion  to 
men's  souls,  to  think,  O  what  is  all  this  to 
the  opening  of  a  sinner's  heart  unto  himself, 
and  showing  him  his  unregenerate  state  ?  What 
is  this  to  the  conviction  of  a  self-deluding  soul, 
that  is  passing  into  hell,  with  the  confident  ex- 
pectations of  heaven?  What  is  this  to  show 
men  their  undone  condition,  and  the  absolute 
necessity  of  Christ,  and  of  renewing  grace? 
What  is  in  this  to  lead  men  up  from  earth  to 
heaven,  and  to  acquaint  them  with  the  unseen 
world,  and  to  help  them  to  the  life  of  faith  and 


143 

love,  and  to  the  mortifying  and  pardon  of  their 
sins?  How  little  skill  have  many  miserable 
preachers  in  the  searching  of  the  heart,  and 
helping  men  to  know  themselves  whether  Christ 
be  in  them,  or  whether  they  be  reprobates  ?" 

VII. 

Let  there  be,  in  your  Discourses,  the  utmost 
Clearness  of  Discrimination  between  the  two 
great  classes  of  characters  of  which  your 
hearers  must  necessarily  consist. 

"  The  Bible,"  observes  Dr.  Chalmers,  "  every- 
where groups  the  individuals  of  our  species  into 
two  general  and  distinct  classes,  and  assigns  to 
each  of  them  its  appropriate  designation.  It 
tells  us  of  the  vessels  of  wrath,  and  of  the 
vessels  of  mercy ;  of  the  travellers  on  a  narrow 
path,  and  on  a  broad  way ;  of  the  children  of 
this  world,  and  the  children  of  light ;  and  lastly, 
of  men  who  are  carnally  minded,  and  men  who 
are  spiritually  minded.  It  employs  these  terms 
in  a  meaning  so  extensive,  that,  by  each  couplet 
of  them,  it  embraces  all  individuals.  There  is 
no  separate  number  of  persons,  forming  of  them- 
selves a  neutral  class,  and  standing  without  the 


144 

limits  of  the  two  others.  And  were  it  possible 
to  conceive,  that  human  nature,  as  it  exists  at 
present  in  the  world,  w^ere  laid  in  a  map  before 
us,  you  would  see  no  intermediate  ground  be- 
tween the  two  classes,  which  are  thus  contrasted 
in  the  Bible ; — but  these  are  thrown  into  two 
distinct  regions,  with  one  clear  and  vigorous 
line  of  demarcation  between  them. — We  cannot 
conceive  then  a  question  of  mightier  interest, 
than  the  situation  of  this  line, — a  line  which 
takes  its  own  steady  and  unfaltering  way, 
through  the  thousand  varieties  of  character 
that  exist  in  the  world ;  and  u^iich  reduces 
them  all  to  two  great  and  awfully  important 
divisions." 

Without  tracing  this  line  of  demarcation,  and 
urging  the  hearers  to  ascertain  on  which  side  of 
the  line  they  actually  stand,  the  great  end  of 
preaching  cannot  be  secured.  Without  it,  you 
cannot  reasonably  expect  that  there  should  be 
awakened  a  feeling  of  personal  interest,  or  a 
sense  of  deep  solicitude.  If  the  hearers  be  not 
directed,  and  even  impelled,  to  institute  a  scru- 
tinizing inquiry  into  their  character  in  the  sight 
of  God,  it  is  to  be  expected  that  many  will  be 
saying  to  themselves  "  Peace  and  Safety,"  when 


145 

even  on  the  very  verge  of  "  sudden  destruction." 
Absurd  were  it  to  expect,  that  any  should  "  flee 
for  refuge  to  the  hope  set  before  them,"  if  they 
are  not  deeply  aware  of  their  exposure  to  "  the 
wrath  to  come."  There  may  be  in  the  very  dis- 
cussion of  a  subject,  and  in  the  general  structure 
of  a  discourse,  ample  materials  for  discrimina- 
tion, of  which  every  hearer  ought  to  avail  him- 
self, for  the  purposes  of  self-examination ;  but 
it  would  betray  great  ignorance  of  the  human 
heart,  and  of  the  delusion  it  often  practises  upon 
itself,  to  presume,  that  the  hearer  will  sponta- 
neously institute,  and  faithfully  pursue,  the  pro- 
cess of  scrutinizing  his  own  character.  To  this 
momentous,  but  unwelcome  effort,  the  preacher 
of  the  gospel  should  urge  his  auditory,  in  every 
discourse  he  delivers.  He  should  not  allow 
them  to  escape  from  the  task  of  self-inspection. 
He  should  draw  the  line  of  demarcation  with 
the  utmost  clearness,  and  compel  them,  how- 
ever reluctant  they  may  feel,  to  bring  their  con- 
sciences to  the  test.  By  means  of  the  utmost 
fidelity  and  earnestness,  he  should  endeavour 
to  render  it  almost  impossible  for  them  to  neu- 
tralize the  pungency  of  divine  warnings  and 
threatenings,  or  to  continue  in  a  state  of  entire 


146 


uncertainty,  with  regard  to  their  present  charac- 
ter, and  their  prospects  of  futurity. 

VIII. 
Let  2Joi?ited  Appeals  to  the  Heart,  and  direct 
Applications  to  the  Conscience,  form  a  promi- 
nent feature  of  your  Discourses, 


Addresses  from  the  pulpit  should  not  assume, 
throughout,  the  didactic  form.  The  preacher 
should  remember,  that  his  work  should  not 
be  restricted  simply  to  instruction.  There  are 
other  objects  also  at  which  he  should  strenu- 
ously aim.  He  should  endeavour  to  excite,  to 
awaken,  to  impress,  and  to  persuade.  In  order 
to  the  attainment  of  these  ends,  he  must  address 
himself  not  merely  to  the  judgment,  but  also  to 
the  conscience,  and  to  the  heart.  Nor  let  him 
imagine,  that  these  objects  are  so  unconnected, 
as  to  render  it  advisable  for  him  studiously  to 
keep  them  apart ;  on  the  contrary,  let  him  be 
aware  that,  from  the  powerful  and  reciprocal 
influence  of  the  different  parts  of  our  mental 
economy,  while,  in  many  instances,  the  intellect 
forms  the  best  avenue  to  the  heart,  so,  not  less 
frequently,  is  the  heart  the  best  avenue  to  the 


147 

intellect.       Whether   therefore    he    consult   the 
philosophy  of  the  human  mind,  or  the  dictates 
of  sound  experience,   he  will  avail  himself  of 
every  opportunity  which  the  subject  may  admit, 
of  a  pointed  and  powerful  appeal.     To  defer  the 
personal  application  of  a  subject  entirely  to  the 
concluding   part  of  a  discourse,   however   com- 
mon,   appears   by   no   means    advisable.      Not 
unfrequently  does  it  occur,  that  the  time  is  so 
far  spent,  and  the  patience  of  the  hearer  so  far 
exhausted,  that  the  applicatory  part  of  the  ser- 
mon is  short  and  hurried  and  powerless.     Per- 
haps  some  vague   anticipation  in  the  mind  of 
the   preacher,   of  the  probability   of  this,    has 
prevented  the  due  consideration  of  those  trains 
of  thought,  which  might  be  best  adapted  lor 
the  purpose ;  so  that  the  very  part  of  the  dis- 
course  which   might   have   been  the  most  effi- 
cient, is  as  little  studied  by  the  preacher  as  it  is 
felt  by  the  hearer.     There  is  also  an  aspect  of 
formality,  when  the  design  of  a  direct  applica- 
tion is  avowed,  which  is  not,  in  every  instance, 
so  favourable  to  the  desired  effect,  as  a  sudden 
and   unexpected,    yet   natural   and   appropriate 
appeal,  arising   out  of  the  discussion  or  eluci- 
dation of  the  subject  itself.     The  latter  comes 


148 

upon  the  mind  with  the  full  force  of  the  weighty 
and  impressive  sentiment  by  which  it  has  been 
suggested,  because  it  is  pressed  upon  the  con- 
science at  the  very  time  in  which  the  sentiment 
itself  is  calling  forth  the  vigour  of  the  mind, 
and  exciting  the  ardour  of  its  feelings.  Why 
then  should  we  allow  the  mind  to  escape  from 
the  force  and  grasp  of  the  momentous  truth; 
and  why  should  we  allow  the  temperature  of 
its  feelings  to  be  cooled  down,  before  we  make 
our  demand  on  the  conscience,  and  urge  it  to 
perform  its  duty  ?  I  do  not  recommend  that 
the  method  of  a  concluding  application  should  be 
altogether  discontinued ;  but  only  that  wherever 
a  valuable  opportunity  presents  itself  of  a  warm 
and  powerful  appeal,  it  should  be  instantly  and 
eagerly  embraced;  reserving  only  for  the  con- 
clusion, such  general  inferences  and  considera- 
tions, as  did  not  previously  occur,  or  could  not 
with  equal  advantage  be  introduced. 

"  You  have  been  half  an  hour,"  said  the  late 
Mr.  Robinson,  of  Leicester,  to  a  brother  clergy- 
man, "  without  one  word  directly  aimed  at  the 
conscience." 


149 


IX. 


Do  not  aim  at  a  degree  of  Originality ^  to 
which  you  are  not  equals  or  of  which  the  subject 
under  consideration  does  not  admit. 

In  the  highest  sense  of  the  term,  there  are 
very  few  who  can  safely  or  successfully  aspire 
to  originality,  even  in  their  most  elevated  and 
most  powerful  efforts.  There  is,  however,  a 
kindred  quality,  of  a  humbler,  yet  scarcely  of 
a  less  valuable,  character,  at  which  it  is  not 
only  safe  but  desirable  to  aim.  This  quality  1 
would  denote  by  the  term  individuality ^  and  I 
will  endeavour  to  explain  the  sense  in  which 
I  venture  to  employ  it.  The  minds  of  men 
differ  not  less  than  their  countenances.  The 
face  of  every  individual  has  its  own  peculiar  as- 
pect, its  own  peculiar  expression.  The  features 
taken  separately  may  bear  resemblance  to  the 
features  of  many  others,  but  the  combination  of 
the  whole  gives  to  every  countenance  an  inde- 
scribable character  of  individuality,  by  which  it  is 
distinguished  from  that  of  every  other  human 
being.  Analogous  to  these  indications  of  indivi- 
duality  of  countenance,    are  the   characteristic 


150 

differences  which  obtain  among  minds.  The 
leading  faculties  of  the  intellect,  and  the  essen- 
tial susceptibilities  of  the  heart,  belong  to  our 
common  nature.  But  in  different  individuals, 
they  exist  in  different  degrees  and  in  different 
proportions.  They  have  received  different  de- 
grees of  cultivation  and  of  excitement ;  they 
have  been  developed  under  widely  different  cir- 
cumstances ;  they  have  been  conversant  with 
different  classes  of  objects.  The  result  is,  that 
every  individual  is  distinguished  by  his  own 
peculiar  habits  of  thinking  and  of  expressing 
thought.  He  has  his  own  plans  of  reading,  of 
reflecting,  and  of  investigating.  He  has  his 
own  processes  of  incorporating  the  thoughts  of 
others,  with  the  ideas  which  appear  to  be  the 
spontaneous  produce  of  his  own  mind.  His 
mind  may  be  compared  to  a  mould  which  gives 
to  the  yielding  substance  its  form  and  character, 
its  "  image  and  superscription."  Now  in  pro- 
portion to  the  vigour  and  to  the  completeness  of 
intellectual  operations,  and  in  proportion  to  the 
facility  of  carrying  forward  the  processes  of 
manly  and  independent  thinking,  the  mind  may 
be  expected  to  obtain  a  character  of  individuality. 
Even  when  it  avails  itself  of  the  thoughts  of 


151 

others,  it  has  the  talent  of  making  those  thoughts 
its  own,  before  it  communicates  them  by  dis- 
course or  by  writing.  The  ideas  which  are 
derived  from  a  variety  of  conversations,  or  of 
books,  are  so  modified  and  arranged  and  ex- 
pressed, that  although  they  present  to  notice 
little  which  can  be  pronounced  new  or  original, 
yet  they  exhibit  an  aspect  characteristically  dif- 
ferent from  that  which  they  have  received  from 
the  lips,  or  from  the  pen,  of  any  other  individual. 
They  are  obviously  the  result  of  the  workings 
of  a  mind,  which  has  the  power  of  thought,  and 
which  finds  delight  and  facility  in  the  exertion  of 
that  power.  When  employed  in  elucidating,  in 
enforcing,  and  in  applying  the  "  word  of  truth," 
they  are  the  operations  of  the  "  workman  that 
needeth  not  to  be  ashamed."  He  may  not  be 
endowed  with  the  talent  of  bold  and  inventive 
originality,  but  he  commands  and  he  rewards 
the  attention  of  his  hearers,  by  the  character- 
istics of  an  interesting  individuality.  He  is 
sufficiently  alive  to  a  sense  of  what  he  is  not 
capable  of  attaining,  to  preserve  him  from  aspi- 
ring to  the  elevation  of  a  towering  genius ;  and 
he  is  sufficiently  alive  to  a  sense  of  what  he  is 
capable    of  effecting,    to    preserve    him    from 


152 

sinking  into  the  degradation  of  a  servile 
imitator,  or  of  an  adept  at  the  concealment  of 
plagiarisms. 

X. 

Study  assiduously  the  best  way  of  access  to 
the  Human  Mind, 

There  are  two  great  benefits  which  a  minister 
should  endeavour  to  derive  from  studying  the 
philosophy  of  the  human  mind  ; — the  one  is,  the 
improvement  of  his  own  intellectual  faculties 
and  habits ; — the  other  is,  the  discovery  of  the 
most  direct  avenues  to  the  minds  and  hearts  of 
his  hearers.  If  the  former  of  these  objects  is 
to  be  especially  pursued  in  a  course  of  pre- 
paratory study,  the  latter  should  be  no  less  the 
incessant  object  of  solicitude,  in  the  discharge 
of  ministerial  duties.  Our  constant  aim  should 
be  to  speak  to  the  heart,  through  the  medium  of 
the  intellect;  and  in  order  to  do  this,  we  must 
ascertain,  by  self-acquaintance,  and  by  eagle- 
eyed  observation,  what  it  is  which  interests  the 
human  mind,  and  what  it  is  which  affects  the 
human  heart.  "  The  minister  of  the  gospel, " 
observes  Mr.  Cecil,  "  should  make  experiments 


153 


on  himself  and  others,  in  order  to  find  out  what 
will  produce  effect  Nothing  of  this  nature  is 
lost  upon  mankind;  it  is  worth  its  weight  in 
sold  for  the  service  of  a  minister.  He  must 
remark  too,  what  it  is  that  puzzles  and  distracts 
the  mind :  all  this  is  to  be  avoided :  it  may  wear 
the  garb  of  deep  research,  and  great  acumen, 
and  extensive  learning ;  but  it  is  nothing  to  the 
mass  of  mankind.  One  of  the  most  important 
considerations  in  makig  an  sermon,  is  to  dise?n- 
barrass  it  as  much  as  possible.  The  sermons 
of  the  last  century  were  like  their  large  unwieldy 
chairs.  Men  have  now  a  far  more  true  idea  of 
a  chair.  They  consider  it  as  a  piece  of  furniture 
to  sit  upon,  and  they  cut  away  from  it  every 
thing  that  embarrasses  and  encumbers  it.  It 
requires  as  much  reflection  and  wisdom,  to  know 
what  is  not  to  be  put  into  a  sermon,  as  what  is. 
A  young  minister  should  look  around  him,  that 
he  may  see  what  has  succeeded  and  what  has 
not.  Truth  is  to  be  his  companion,  but  he 
is  to  clothe  her  so  as  to  gain  for  her  access. 
Truth  must  never  bow  to  fashion  or  prejudice ; 
but  her  garb  may  be  varied.  The  man  who 
labours  to  please  his  neighbour  for  his  good  to 
edification,  has  the  mind  that  was  in  Christ.     It 


154 

is  a  sinner  trying  to  help  a  sinner.  Even  a  fee- 
ble, but  kind  and  tender  man,  will  effect  more 
than  a  genius,  who  is  rough  or  artificial.  There 
is  danger,  doubtless,  of  humouring  others  ;  and 
against  this  we  must  be  on  our  guard.  It  is 
a  kind  and  accommodating  spirit  at  which  we 
must  aim. " 

In  studying  human  nature,  the  young  mini- 
ster should  be  every  where  a  learner.  "  He 
should  imitate  Gainsborough, "  observes  Mr. 
Cecil.  "  Gainsborough  transfused  nature  into 
his  landscapes,  beyond  almost  any  of  his  con- 
temporaries ;  because  Gainsborough  was  every 
where  the  painter.  Every  remarkable  feature 
or  position  of  a  tree — every  fine  stroke  of  na- 
ture— was  copied  into  his  pocket-book  on  the 
spot ;  and  in  his  next  picture,  appeared  with  a 
life  and  vivacity  and  nature,  which  no  strength 
of  memory  or  imagination  could  have  supplied." 

In  a  recent  critique  on  Lockhart's  Life  of 
Burns,  there  are  the  following  remarks,  which 
if  applicable  to  that  interesting  Poet,  in  whose 
character  there  was  so  much  to  lament,  ought 
to  be  characteristic  of  the  minister  of  Christ. — 
"  The  passion  traced  before  us  has  glowed  in 
a  living  heart ;  the  opinion  he  utters  has  risen 


155 

in  his  own  understanding,  and  been  a  light  to 
his  own  steps.  He  does  not  write  from  hear- 
say, but  from  sight  and  experience.  It  is  the 
scenes  he  has  Hved  and  laboured  amidst  that 
he  describes :  those  scenes,  rude  and  humble 
as  they  are,  then  kindled  beautiful  emotions  in 
his  soul,  noble  thoughts  and  definite  resolves ; 
and  he  speaks  forth  what  is  in  him  not  from 
any  outward  call  of  vanity  or  interest,  but  be- 
cause his  heart  is  too  full  to  be  silent.  He 
speaks  it  too  with  such  melody  and  modulation 
as  he  can  in  *  homely  rustic  phrase,'  but  it  is  his 
own  and  genuine.  This  is  the  grand  secret 
for  finding  hearers,  and  retaining  them :  let  him 
who  would  move  and  convince  others,  be  first 
moved  and  convinced  himself. — Be  true,  if  you 
would  be  believed.  Let  a  man  but  speak  forth 
with  genuine  earnestness  the  thought,  the  emo- 
tion, the  actual  condition  of  his  own  heart ;  and 
other  men — so  strongly  are  we  all  knit  together 
by  the  tie  of  sympathy — must  and  will  give  heed 
to  him.  In  culture,  in  extent  of  view,  we  may 
stand  above  the  speaker,  or  below  him,  but 
in  either  case,  if  he  is  earnest  and  sincere,  he 
will  find  some  response  within  us ;  for  in  spite 
of  all     casual    varieties    in    outward   rank  or 


156 

inward,  as  face  answers  to  face,  so  does  the  heart 
of  man  to  man." 

XI. 

In  your  Preparations  for  the  Pulpit ^  endea- 
vour to  derive  from  the  subject  on  which  you 
are  about  to  preach,  that  Spiritual  Benefit 
which  you  wish  your  hearers  to  receive, 

"  It  is  the  remark  of  Owen,"  observes  Mr. 
Cecil,  *'  that  it  is  not  sufficiently  considered,  how 
much  a  minister's  personal  religion  is  exposed 
to  danger,  from  the  very  circumstance  of  religion 
being  his  profession  and  employment.  He  must 
go  through  the  acts  of  religion :  he  must  put 
on  the  appearance  of  religion :  he  must  utter  the 
language  and  display  the  feelings  of  religion. 
It  requires  double  diligence  and  vigilance,  to 
maintain,  under  such  circumstances,  the  spirit  of 
religion.  I  have  prayed :  I  have  talked :  I 
have  preached:  but  now  I  should  perish  after 
all,  if  I  did  not  feed  on  the  bread  which  I  have 
broken  to  others." 

*'  Study  your  discourses,"  said  the  venerable 
Mr.  Booth,  "  with  a  devotional  disposition.  To 
this  you  are  bound  by  the  very  nature  of  the 
case,  as  a  christian   minister.     For  when   the 


157 

Bible  is  before  you,  it  is  the  word  of  God  on 
which  you  meditate,  and  the  work  of  God  you 
are  preparing  to  perform.  It  is  reported  of 
Dr.  Cotton  Mather,  that  in  studying  and  pre- 
paring his  sermons,  his  way  was,  at  the  end  of 
every  paragraph,  to  make  a  pause  and  to  en- 
deavour to  make  his  own  soul  feel  some  holy 
impression  of  the  truths  contained  in  it.  This 
he  thought  would  be  an  excellent  means  of 
delivering  his  sermons  with  life  and  spirit,  and 
of  warming  the  hearts  of  his  people ;  and  so  he 
found  it."  This  holy  and  successful  minister 
was,  in  the  most  extensive  sense  of  the  expres- 
sion, "  a  man  of  prayer."  His  custom  was  "  to 
pray  for  direction  in  the  choice  of  his  text  and 
subject;  and  before  he  entered  on  a  subject, 
which  might  require  several  sermons,  or  under- 
took to  expound  a  larger  portion  of  scripture, 
he  entered  on  mare  special  and  solemn  supplica- 
tion, for  all  necessary  aids." 

The  following  testimony  of  Mr.  Scott,  as  the 
result  of  his  own  experience,  is  deeply  interest- 
ing. "  The  degree  in  which,  after  the  most 
careful  preparation  for  the  pulpit,  new  thoughts, 
new  arguments,  animated  addresses,  often  flow 
into  my  mind,  while  speaking  to  a  congregation, 

H 


158 

even  on  very  common  subjects,  makes  me  feel  as 
if  I  was  quite  another  man,  than  when  poring 
over  them  in  my  study.  There  will  be  inac- 
curacies, but,  generally,  the  most  striking  things 
in  my  sermons  are  unpremeditated." 

How  exemplary  in  devotional  preparation  for 
the  pulpit  was  that  holy  man  of  God,  Mr. 
Fletcher,  of  Madely.  "  His  preaching,"  says 
Mr.  Gilpin,  "  was  perpetually  preceded,  accom- 
panied and  succeeded  by  prayer.  Before  he 
entered  upon  the  performance  of  this  duty,  he 
requested  of  the  Great  *  Master  of  assemblies,'  a 
subject  adapted  to  the  conditions  of  his  people, 
earnestly  soliciting  for  himself  wisdom,  utterance 
and  power;  for  them  a  serious  frame,  an  un- 
prejudiced mind,  and  a  retentive  heart.  This 
necessary  preparation  for  the  profitable  perform- 
ance of  his  ministerial  duties,  was  of  longer  or 
shorter  duration,  according  to  his  peculiar  state 
at  the  time;  and  frequently  he  could  form  a 
judgment  of  the  effect  which  would  be  produced 
in  public  by  the  languor  or  the  enlargement  he 
experienced  in  private." 

Philip  Henry  on  one  occasion  thus  wrote 
after  a  day  of  studious  effort :  "  I  forgot  when  I 
began,  explicitly  and  expressly  to  crave  help 


159 

from  God,  and  the  chariot  wheels  drove  accord- 
ingly. Lord,  forgive  my  omissions,  and  keep 
me  in  the  way  of  duty." 

"  Content  not  yourselves  to  have  the  main 
work  of  grace,"  said  that  successful  minister 
Mr.  Baxter ;  "  but  be  also  very  careful  that  your 
gi-aces  be  kept  in  life  and  action,  and  that  you 
preach  to  yourselves  the  sermons  that  you  study, 
before  you  preach  them  to  others.  If  you  did 
this,  for  your  own  sakes,  it  would  be  no  lost  la- 
bour f  but  I  am  speaking  to  you  upon  the  public 
account,  that  you  may  do  it  for  the  sake  of  the 
church.  When  your  minds  are  in  a  heavenly 
frame,  your  people  are  likely  to  have  the  fruits 
of  it.  I  confess  I  must  speak  it  by  lamentable 
experience,  that  I  publish  to  my  flock  the  distem- 
pers of  my  soul.  When  I  let  my  heart  grow 
cold,  my  preaching  is  cold.  If  it  be  not  your 
daily,  serious  business,  to  study  your  own  hearts, 
and  subdue  corruptions,  and  live  as  upon  God, 
all  will  go  amiss,  and  you  will  starve  your  audi- 
tors ;  or  if  you  have  but  an  affected  fervency, 
you  cannot  expect  a  blessing  to  attend  it. 
Watch,  therefore,  for  the  sake  of  yourselves  and 
others.  And  more  particularly,  methinks  a  mi- 
nister should  take  some  special  pains  with  his 
n2 


160 

heart,  before  he  is  to  go  to  the  congregation.  If 
it  be  then  cold,  how  is  it  to  warm  the  hearts  of 
the  hearers !  Go,  therefore,  specially  to  God  for 
life.  Read  some  rousing,  awakening  book;  or 
meditate  on  the  weight  of  the  subject  you  are  to 
speak  of,  that  you  may  go,  in  the  zeal  of  the 
Lord,  into  his  house  !" 

"  To  preach  the  word,"  remarks  Dr.  Owen, 
"and  not  to  follow  it  with  prayer,  is  to  believe  its 
use,  to  neglect  its  end,  and  to  cast  away  all  the 
seed  of  the  gospel  at  random." 

To  these  dictates  of  wisdom  and  of  experience 
from  such  men  as  Owen,  and  Baxter,  and 
Mather,  and  Cecil,  and  Booth,  what  can  be 
added  ?  "  Let  us  go  and  do  hkewise."  That 
their  example  is  imitated  by  some  eminently  holy 
and  useful  ministers  of  the  present  day,  I  have 
learned  from  their  own  lips.  Some  of  them 
usually  spend  an  hour  or  two  immediately 
before  going  into  the  pulpit,  in  praying  over 
their  sermons  and  in  preaching  them  on  their 
knees  to  their  own  hearts.  Is  it  surprising, 
that  the  "  unction  of  the  Holy  One"  should 
descend  on  their  hearts,  on  their  lips,  and  on 
their  hearers,  and  that  "much  people  should 
be  added  to  the  Lord?" 


I 


161 


XII. 

Attach  due  importance  to  the  Devotional 
Parts  of  Public  Worship,  and  be  solicitous  to 
conduct  them  in  a  spirit  of  Evangelical  Fer- 
vour, 

It  is  to  be  feared,  that  among  the  hearers  of 
the  gospel,  there  are  not  a  few,  who  are  in  the 
habit  of  regarding  the  sermon  as  almost  every 
thing,  and  the  prayers  as  of  very  inferior  interest 
and  minor  importance.  And  is  there  no  ground 
of  apprehension,  that  too  near  an  approach  to 
this  state  of  feeling  may  be  suspected  also,  in 
some  who  preach  the  gospel?  Mr.  Cecil  went 
so  far  as  to  say,  that  "  the  leading  defect  in  chris- 
tian ministers,  is  the  want  of  a  devotional  habit." 
And  is  not  the  truth  of  the  remark  too  often 
exemplified?  How  often  is  there  a  display  of 
energy,  elevation  and  fervour  in  the  sermon,  so 
as  to  form  a  contrast  with  the  dryness  and  cold- 
ness of  the  prayer !  Does  it  not  seem  as  if  the 
best  feelings  of  the  soul  were  allowed  to  lie 
dormant  in  communion  with  God,  whereas  they 
are  all  in  a  state  of  excitement  when  a  discourse 
is  to  be  delivered  to  fellow  men  ?     And  is  there 


162 

not  a  defect  in  point  of  spirituality,  as  well  as  in 
point  of  fervour?  The  prayer  may  indeed  be 
protracted  to  a  sufficient  and  more  than  a  suffi- 
cient length,  and  yet,  be  lamentably  defective. 
There  may  be  too  many  words,  and  yet,  with 
regard  to  many  blessings  of  the  highest  value, 
there  may  be  too  few  petitions.  There  may  be 
no  want  of  petitions  for  temporal  good ;  of  peti- 
tions for  individuals  who  request  an  interest  in 
the  prayers  of  the  congregation ;  of  petitions  for 
our  country,  and  for  the  general  interests  of  the 
family  of  man:  (and  these  should  beyond  a  doubt 
occupy  no  inconsiderable  space  in  the  exercise 
of  prolonged  devotion);  but  in  how  few  words, 
in  the  prayers  of  some  ministers,  are  those  peti- 
tions comprised,  which  have  reference  to  bless- 
ings of  the  highest  order — blessings  which  a 
fallen,  guilty,  dying  creature  should  most  anx- 
iously desire  and  most  fervently  implore !  How 
few  are  the  petitions  for  the  fulness  of  spiritual 
blessings,  for  which  the  covenant  of  grace  most 
amply  provides,  and  for  which  the  throne  of 
grace  is  primarily  designed !  How  slight  is  the 
recognition  of  the  mediatorial  character  and  work 
of  the  Lord  Jesus  Christ  1  How  slight  is  the 
reference  to  the  glorious  operations  of  the  Holy 


163 

Spirit,  and  to  the  gracious  and  condescending 
promises  of  his  aid,  in  answer  to  the  prayer  of 
faith !  After  studying  the  models  of  apostoHc 
prayer  which  are  left  on  record  in  the  sacred 
writings,  might  not  the  devotional  worshipper 
be  in  some  instances  almost  tempted  to  think, 
that  in  conducting  the  devotions  of  the  auditory, 
the  minister  had  forgotten  that  the  object  of  pri- 
mary importance  in  approaching  the  throne  of 
Him  who  heareth  prayer,  is  to  "  obtain  mercy , 
and  to  find  grace  V 

Are  there  not  some  of  our  younger  ministers, 
who  have  been  accustomed  to  think  too  little  of 
the  importance  of  the  devotional  exercises  of 
public  worship?  Have  they  not  much  need  to 
cultivate,  in  their  hours  of  retirement,  those 
feelings,  which,  when  habitually  prevalent,  will 
be  the  best  preparative  both  for  the  prayers  and 
for  the  discourses  of  the  pulpit  ?  Should  it  not 
be  their  most  earnest  desire,  with  this  view,  that 
the  word  of  Christ  may  dwell  in  them  richly, 
and  that  the  Spirit  of  Christ  may  be  to  them, 
in  every  act  of  worship,  "  the  Spirit  of  grace  and 
of  supplication  V 


164 

XIII. 

Cherish  earnest   Desires,   and   encouraging 
Expectations,  of  Success. 

A  man  who  engages  with  all  his  heart,  and  all 
his  energies,  in  any  pursuit,  cannot  but  solicit- 
ously desire  the  prosperity  of  his  undertaking ; 
and  certain  it  is,  that  the  persevering  efforts  of  his 
mind  will  bear  some  proportion  to  the  expecta- 
tions which  he  forms.  The  man  of  business, 
the  man  of  letters,  the  lawyer,  and  the  physician, 
are  impelled  to  habitual  diligence  in  their  re- 
spective careers,  by  the  prospect  of  realizing  their 
hopes.  Nor  is  the  stimulus  of  hope  needed,  in 
any  instance  more,  than  in  the  discharge  of  the 
arduous  and  onerous  functions  of  the  christian 
ministry.  Many  circumstances  may  wear  an 
unpromising  aspect,  and  exert  a  depressing  in- 
fluence; a  counteracting  influence  is  then  greatly 
to  be  desired ;  and  this  is  chiefly  to  be  felt  in 
the  anticipations  of  growing  usefulness  and  aug- 
mented prosperity. 

"  If  you  would  prosper  in  your  work,"  said 
Mr.  Baxter,  "be  sure  to  keep  up  earnest  desires 
and  expectations  of  success.  If  your  hearts  be 
not  set  on  the  end  of  your  labours ;   and  you 


165 

long  not  to  see  the  conversion  and  edification  of 
your  hearers,  and  do  not  study  and  preach  in 
hope,  you  are  not  Hkely  to  see  much  fruit  of 
it. — Let  all  that  preach  for  Christ  and  men's  sal- 
vation, be  unsatisfied,  till  they  have  the  thing 
they  preach  for.  When  a  man  only  studies 
what  to  say,  and  how  with  commendation  to 
spend  the  hour,  and  looks  no  more  after  it,  un- 
less it  be  to  know  what  people  think  of  his  own 
abilities,  and  thus  holds  on  from  year  to  year,  I 
must  needs  think  that  this  man  preaches  for  him- 
self, and  not  for  Christ,  how  excellently  soever  he 
may  seem  to  do  it.  I  know  that  our  acceptance 
is  not  according  to  the  fruit,  but  according  to 
the  degree  of  our  labour;  but  he  cannot  be  a 
faithful  labourer,  who  does  not  long  for  the  suc- 
cess of  his  labours,  and  is  not  grieved  at  their 
apparent  failure." 

The  actual  amount  of  success  resulting  from 
the  ministry  of  any  individual,  in  any  given  pe- 
riod, it  is  indeed  impossible  correctly  to  estimate. 
We  should  be  on  our  guard,  lest,  according  to 
the  characteristic  tendencies  of  our  own  minds, 
we  should  either  appreciate  that  success  at  too 
low,  or  at  too  high  a  rate.  Some  men  are 
constitutionally  inclined  to  the  former,  and  some 
h3 


166 

to  the  latter  extreme.  Those  of  the  one  class 
should  be  reminded,  that  much  good  may  have 
been  effected,  which  has  not  yet  been  developed  ; 
and  much  which  may  never  be  fully  apparent, 
till  the  day  of  final  disclosure  :  those  of  the 
other  class  may  need  to  be  apprised — "  that  all 
is  not  gold  which  glitters."  "  Many  evangelical 
and  popular  preachers,"  says  the  pious  author  of 
the  *  Reign  of  Grace,'  "  have  greatly  overrated  the 
usefulness  of  their  own  labours.  For  the  longer 
I  live  the  more  apprehensive  I  am,  that  the  num- 
ber of  real  converts,  among  those  who  profess 
the  genuine  gospel,  is  comparatively  small." 

XIV. 

Exercise  a  humble  and  entire  Dependence  on 
the  promised  Influences  of  the  Holy  Spirit. 

Not  one  single  truth,  in  the  whole  compass 
of  divine  revelation,  is  more  firmly  established, 
than  the  necessity  of  the  influences  of  the  Spirit 
of  God,  in  order  to  the  desired  effect  of  divine 
truth  upon  the  heart  of  man.  Not  one  single 
promise  is  given  with  more  explicitness,  than 
the  assurances  of  that  aid,  to  those  who  ask  it. 
If   the  persuasion   of   the   necessity,   and   the 


167 

promise  of  the  grant,  of  this  sacred  influence, 
should  dwell  upon  the  mind  of  every  christian, 
what  should  be  the  desire  and  the  dependence 
of  every  christian  minister?  If  he  be  himself 
enlightened  and  renewed,  the  doctrine  of  divine 
influence  will  assuredly  be  the  grand  support, 
and  the  grand  encouragement,  of  all  those 
hopes  of  success  which  he  delights  to  cherish. 
For  the  copious  effiision  of  the  influences  of 
the  Holy  Spirit  on  himself,  and  on  his  hearers, 
he  will  most  earnestly  offer  his  supplications  at 
the  throne  of  heavenly  grace.  On  this  subject 
of  deepest  interest  and  vital  importance,  I  can- 
not refrain  from  citing  at  some  length  the 
pointed  and  pungent  remarks  of  Dr.  Chalmers, 
in  his  sermon  on  the  necessity  of  the  Spirit,  to 
give  effect  to  the  preaching  of  the  gospel : — 

"  There  is  a  dark  and  settled  depravity  in  the 
human  character,  which  maintains  its  gloomy 
and  obstinate  resistance  to  all  our  warnings  and 
all  our  arguments.  There  is  a  spirit  working  in 
the  children  of  disobedience,  which  no  power 
of  human  eloquence  can  lay. — The  minister 
who  enters  into  this  field  of  conflict  may  have 
zeal,  and  talents,  and  eloquence.  His  heart 
may  be  smitten  with  the  love  of  the  truth,  and 


168 

his  mind  be  fully  fraught  with  its  arguments. 
Thus  armed,  he  may  come  forth  among  his 
people,  flushed  with  the  mighty  enterprise  of 
turning  souls  from  the  dominion  of  Satan  unto 
God.  In  all  the  hope  of  victory,  he  may  dis- 
charge the  weapons  of  his  warfare  among  them. 
Week  after  week  he  may  reason  with  them  out 
of  the  Scriptures.  Sabbath  after  Sabbath  he 
may  declaim,  he  may  demonstrate,  he  may  put 
forth  every  expedient;  he  may  at  one  time  set 
in  array  before  them  the  terrors  of  the  law ;  at 
another  he  may  try  to  win  them  by  the  free 
offer  of  the  gospel ;  and  in  the  proud  confidence 
of  success,  he  may  think  that  nothing  can  with- 
stand him,  and  that  the  heart  of  every  hearer 
must  give  way,  before  the  ardour  of  his  zeal, 
and  the  power  of  his  invincible  arguments.  Yes : 
they  may  admire  him,  but  the  question  we  have 
to  ask  is,  will  they  be  converted  by  him  ?  They 
may  even  go  so  far  as  to  allow  that  it  is  all 
very  true  which  he  says.  He  may  be  their 
favourite  preacher,  and  when  he  opens  his 
exhortations  upon  them,  there  may  be  a  deep 
and  a  solemn  attention  in  every  countenance. 
But  how  is  the  heart  coming  on  all  the  while  ? 
How  do  these  people  live,  and  what  evidence 


169 

are  they  giving  of  being  born  again  under  the 
power  of  his  ministry  ? 

"  Look  to  all  that  is  visible  in  the  life  of 
the  Apostle  Paul. — Never  were  the  labours 
of  human  exertion  more  faithfully  rendered, — 
never  were  the  workings  of  a  human  instru- 
ment put  forth  with  gi^eater  energy.  But, 
while  he  did  as  much  toward  the  extension  of 
the  christian  faith,  as  if  the  whole  success  of 
the  cause  depended  upon  his  doing, — he  prayed 
as  much,  and  as  fervently,  for  this  object,  as  if 
all  his  doings  were  of  no  consequence. — He  who 
looked  so  busy,  and  whose  hand  was  so  con- 
stantly engaged  in  the  work  that  was  before  him, 
looked  for  all  his  success,  to  that  help  which 
Cometh  from  the  sanctuary  of  God.  There  was 
his  eye  directed.  Thence  alone  did  he  expect 
a  blessing  upon  his  endeavours.  He  wrought, 
and  that  with  diligence  too,  because  God  bade 
him;  but  he  also  prayed,  and  that  with  equal 
diligence,  because  God  had  revealed  to  him, 
that  plant  as  he  may,  and  water  as  he  may, 
God  alone  giveth  the  increase.  He  did  homage 
to  the  will  of  God,  by  the  labours  of  the 
ever-working  minister, — and  he  did  homage  to 
the   power   of  God,   by   the    devotions  of  the 


170 

ever-praying  minister. — The  Apostle  kept  both 
working  and  praying,  and  with  him  they  formed 
two  distinct  emanations  of  the  same  principle ; 
and  while  there  are  many  who  make  these 
christian  graces  to  neutralize  each  other,  the 
judicious  and  the  clear-sighted  Paul,  who  had 
received  the  spirit  of  a  sound  mind,  could  give 
his  unembarrassed  vigour  to  both  these  exer- 
cises, and  combine,  in  his  own  example,  the 
utmost  diligence  in  doing,  with  the  utmost  de- 
pendence on  him,  who  can  alone  give  to  that 
doing  all  its  fruit  and  all  its  efficacy." 

"  In  preaching,"  said  Mr.  Cecil,  "  I  have  no 
encouragement  but  the  belief  of  a  continued 
divine  operation. — To  bring  a  man  to  love  God 
— to  love  the  law  of  God,  while  it  condemns 
him — to  loath  himself  before  God — to  tread  the 
earth  under  his  feet — to  hunger  and  thirst  after 
God  in  Christ — with  man  this  is  impossible  I 
But  God  has  said  it  shall  be  done;  and  bids 
me  go  forth  and  preach,  that  by  me,  as  his 
instrument,  he  may  effect  these  great  ends ;  and 
therefore  I  go."" 

Let  us  then  pray  for  the  Holy  Spirit,  be- 
lieving that  God  is  really  disposed  to  grant  us 
the   heavenly   gift.     Shall   we   not  confidently 


171 

expeet  that  which  God  has  absolutely  promised 
to  give,  and  which  it  is  unquestionably  for  his 
glory  to  bestow  ?  Now  is  it  not  for  the  glory 
of  God,  that  churches  should  be  edified  and 
multiplied,  and  that  much  people  should  be 
added  to  the  Lord?  Is  it  not  thus  that  the 
Redeemer  is  to  see  of  the  travail  of  his  soul 
and  to  be  satisfied  ?  Is  it  not  to  effect  purposes 
such  as  these,  that  he  has  ascended  the  throne 
of  universal  sovereignty,  and  that  he  directs  at 
his  pleasure  all  events?  Let  me  ask,  further, 
is  it  not  perfectly  easy  for  God  to  grant  a 
revival  of  religion  among  us,  and  among  other 
British  churches,  by  granting  the  abundant 
effusion  of  his  Spirit?  Are  not  the  hearts  of 
all  men  subject  to  his  power  ?  Are  not  all  their 
faculties  under  his  control  ?  With  perfect  faci- 
lity he  can  fix  in  their  consciences  convictions 
of  sin ;  he  can  open  the  eyes  of  their  under- 
standing ;  he  can  lead  them  to  discern  their 
need  of  a  Saviour ;  he  can  induce  them  to 
abandon  every  fallacious  reliance ;  he  can  ef- 
fectually urge  them  to  "flee  for  refuge  to  lay 
hold  upon  the  hope  set  before  them;"  he  can 
accomplish  in  them  "all  the  good  pleasure  of 
his  goodness  and  the  work  of  faith  with  power." 


172 

Why  then  should  we  not  expect  this  "  glorious 
working  of  his  mighty  power?"  He  has  re- 
cently "  made  bare  his  arm,"  in  the  sight  of  a 
distant  nation,  and  has  revealed  his  power  "  as 
in  the  days  of  old."  Be  it  remembered  also, 
that  these  instances  of  revivals  in  religion  are, 
in  truth,  so  many  instances  of  the  success  of 
prayer.  Let  this  then,  be  the  confidence  that 
we  can  say  we  have  in  God,  "  that  if  we  ask 
any  thing,  according  to  his  will,  he  heareth  us ; 
and  if  we  know  that  he  hears  us,  we  know 
that  we  have  the  petitions  that  we  desired  of 
him." — "  Before  they  call,"  he  has  said,  "  I 
will  answer,  and  while  they  are  yet  speaking 
I  will  hear."  "  If  you  never  expect  a  revival," 
said  an  American  pastor,  whose  church  was 
soon  afterwards  signally  favoured,  "you  will 
never  enjoy  one.  But  if  you  expect  it,  you 
will  desire  it,  you  will  pray  for  it;  and  your 
efforts  will  all  correspond  with  this  high  expec- 
tation. You  will  look  to  God,  and  rely  on 
God  in  all  you  do. — O  Christians,  who  can 
tell,  but  the  day  of  blessing  is  near?  While 
bowing  you  knees,  like  the  prophet,  on  the 
top  of  Carmel,  some  herald  of  mercy  may  tell 
you    of  ^  a    little    cloud,'  which,   though   *  no 


173 

bigger  than  a  man's  hand,'  may  soon  cover 
the  heavens,  and  pour  down  the  refreshing 
shower."  * 

XV. 

Endeavour  to  adopt  the  most  interesting  and 
efficient  methods  of  conveying  Religious  In- 
struction to  the  young. 

Is  it  not  in  early  Hfe,  that  the  best  suscepti- 
bihtes  of  the  heart  are  most  easily  excited  and 
directed  ?  Is  it  not  an  instructive  fact,  that 
among  those  who  have  been  religiously  educated, 
the  greater  number  of  real  conversions  to  God 
may  be  traced  to  an  early  date  ?  Are  not  those 
who  at  present  belong  to  the  youthful  class  of 
the  congregation,  after  a  short  period  has 
elapsed,  to  constitute  the  strength  of  the  society, 
whether  civil  or  religious,  with  which  they  may 
be  connected  ?  Is  it  not  most  desirable  that, 
even  from  early  youth,  they  should  be  accustom- 
ed to  regard  their  pastor  as  their  friend,  and  to 
feel  the  attachment  which  grows  out  of  the  per- 
suasion, that  he  is  most  affectionately  desirous  of 

*  See  the  Author's  Pastoral   Discourses   on   Revivals  in 
Religion. 


174 

promoting  their  truest  interests  ?  Are  not  those 
ministers  usually  the  most  happy,  and  the  most 
successful,  who  display  the  kindest  solicitude 
for  the  juvenile  division  of  their  flock  ?  Does  it 
not  then  become  an  object  of  primary  impor- 
tance, to  devise  and  to  adopt  the  best  methods  of 
guiding  them  into  the  ways  of  wisdom  and  the 
paths  of  peace  ? 

With  a  view  to  the  attainment  of  this  grand 
object,  various  plans  have  been  attended  with 
encouraging  success.  It  has  been  found  highly 
beneficial  to  address  to  the  young,  at  stated 
periods,  discourses  particularly  adapted  to  their 
character  and  circumstances  ;  and  many  are  now 
the  ornaments  of  our  churches,  who  ascribe 
their  first  and  most  decided  impressions  of  divine 
truth  to  these  eflfusions  of  pastoral  solicitude. 
But  still  greater  importance  is  to  be  attached  to 
more  frequent  and  more  familiar  methods  of 
instruction,  in  which  the  precise  plan  may  be 
adjusted  by  that  practical  wisdom,  which  will 
take  into  view  the  education,  the  habits,  the 
intellectual  attainments,  and  the  degree  of  lei- 
sure, by  which  the  greater  number  may  be 
distinguished.  If  they  have  advanced  beyond 
the  age  ordinarily  compatible  with  catechetical 


175 

instruction,  their  attention  may  be  directed,  with 
advantage,  to  a  familiar  exposition  of  some  ap- 
propriate portions  of  scripture — or  to  a  series 
of  famihar  lectures  on  the  most  important  points 
of  theological  truth —  or  to  the  perusal,  at  their 
ovm  convenience,  of  books  calculated  to  impress 
upon  their  minds  the  leading  principles  of  divine 
revelation,  on  which  the  minister  may  offer  his 
own  remarks,  for  the  purpose  of  additional  illus- 
tration and  enforcement.  It  is  impossible  to 
calculate  the  benefit  which  may  arise  from  the 
persevering  employment  of  such  plans  as  these, 
when  pursued  with  a  devotional  spiri-t,  and  with 
earnest  supplication  for  that  divine  influence, 
without  which  the  weighty  reasoning  of  Paul 
and  the  winning  eloquence  of  Apollos,  even  in 
happiest  combination,  would  be  altogether  inefii- 
cient. 

But  the  most  beneficial  of  all  the  plans  which 
can  be  adopted  for  the  advantage  of  the  young  is, 
I  am  fully  persuaded,  the  method  of  Bible  Class 
instruction,  which,  I  trust,  will  at  length  become 
as  general  in  this  country  as  it  is  already  among 
the  American  churches. 

"  The  leading  object  of  Bible  classes  may  be 
stated  in  one  sentence.     It  is,  to  convey  to  the 


176 

minds  of  the  young,  as  accurate  and  extensive  a 
knowledge  as  may  be  found  practicable,  of  the 
most  important  contents  of  the  Bible.  It  is  im- 
possible to  conceive  of  any  effort  more  in  unison 
with  the  grand  object  of  a  minister  of  the  gospel, 
than  the  attempt  to  render  intelligible  and  inte- 
resting to  the  young  of  every  class,  the  vital 
truths,  the  pure  precepts,  the  instructive  his- 
tories, and  the  precious  promises  of  the  word  of 
God. 

"  The  characteristic  principle  of  Bible  class 
tuition  is  that  of  catechetical  instruction.  This 
principle  has  the  sanction  of  immemorial  usage  ; 
having  been  adopted,  with  success,  by  the  wisest 
preceptors  in  successive  generations.  Cate- 
chisms, without  number,  not  only  for  the  pur- 
poses of  religion,  but  also  of  science,  may  be 
regarded  as  so  many  attestations  to  the  excel- 
lence of  the  general  system.  But  it  is  important 
to  bear  in  mind,  that  the  application  of  the 
principle  is  not  dependent  on  a  printed  form  or 
on  a  fixed  series  of  questions  and  of  answers ; 
neither  does  it  necessarily  require  the  labour  of 
committing  to  memory  specific  phrases  or  sen- 
tences. If  certain  truths  or  facts  have  been 
previously  conveyed  to  the  mind  of  the  learner. 


177 

with  simplicity,  with  clearness,  and  with  force,  it 
may  be  easy  to  the  teacher  to  put  to  the  test, 
and  to  elicit,  the  amount  of  knowledge  which  the 
learner  may  have  acquired;  and  it  may  not  be 
difficult  to  the  learner,  after  being  a  little  accus- 
tomed to  the  effort,  to  express  the  ideas  he  has 
imbibed,  in  terms  the  most  familiar  to  his  own 
mind. 

"  Catechisms  have  been  composed  for  different 
ages,  and  for  different  gradations  of  progress  in 
knowledge ;  yet  without  a  succession  of  cate- 
chisms, burdensome  to  the  learner,  it  is  exceed- 
ingly difficult  to  adapt  the  conveyances  of  truth 
to  the  diversified  capacities  of  children  and  the 
different  stages  of  advancement  observable  among 
many,  even  of  the  same  age.  Difficulties  on  the 
part  of  the  teacher  often  increase  rather  than 
diminish,  as  the  childhood  of  the  scholar  ripens 
into  youth.  Reluctance  to  the  continued  repe- 
tition of  a  catechism  often  shows  itself,  even  if 
a  Minister  be  the  catechist ;  and  few  compara- 
tively continue  to  be  his  catechumens,  when  ar- 
rived at  that  period  of  youth  which  is,  beyond 
comparison,  the  most  important,  as  connected  with 
the  growth  and  development  of  the  human  cha- 
racter. Now  this  is  the  very  period  of  life  in  which 


178 

the  principle  of  Bible  class  instruction  may  be 
brought  to  bear  with  most  promising  effect,  upon 
the  opening  and  inquiring  mind.  If  there  be  a 
desire  of  knowledge,  and  that  desire  be  directed 
to  the  treasures  of  divine  revelation,  is  it  not  un- 
speakably important,  that  the  minister  of  the 
gospel  should  avail  himself  of  this  state  of  mind, 
with  a  view  to  the  conveyance  of  that  truth 
which  maketh  wise  unto  salvation? 

"  Let  it  be  supposed,  then,  that  some  book  of 
scripture,  such  as  one  of  the  Gospels,  or  the 
Acts  of  the  Apostles,  has  been  selected  for  fami- 
liar explanation.  Either  at  a  public  lecture  or 
in  a  meeting  with  the  young,  a  chapter  or  part 
of  a  chapter,  imay  be  elucidated  with  clearness 
and  simplicity  of  statement,  and  pressed  with 
affectionate  earnestness  on  the  conscience  and 
the  heart.  The  young  people  of  the  congrega- 
tion may  be  divided  into  classes,  at  the  discretion 
of  the  minister.  Two  classes — a  senior  and  a 
junior — may  include  all  the  young  females  of  the 
congregation ;  and  two  additional  classes  may  be 
formed;  the  one  for  boys,  the  other  for  young 
men.  Let  each  class  meet  separately,  once  in 
the  week,  or  once  in  a  fortnight ;  and  let  plain 
and  pointed   questions   be   addressed    to  them 


179 

individually,  of  such  a  character  as  to  call  forth 
the  knowledge  they  have  acquired  by  the  previous 
explanation  of  the  chapter,  and  by  their  private 
study  of  the  passage.  It  may  be  found  equally 
to  facilitate  the  labours,  both  of  the  teacher  and 
of  the  learners,  to  use  such  a  help  as  is  to  be 
found  in  *  Judson's  Scripture  Questions,'  em- 
ployed to  a  great  extent  in  the  American  Bible 
classes,  and  reprinted  in  London,  at  a  very  low 
price,  by  the  Religious  Tract  Society. 

"  If  such  a  course  of  Bible  instruction  be 
steadily  pursued  by  ministers  of  the  gospel,  with 
earnest  prayer  for  *an  unction  from  the  Holy 
One  ;*  advantages  of  the  very  highest  character 
may  be  expected  to  result. 

"  1.  The  christian  pastor  will  be  brought  into 
more  immediate  and  intimate  contact  with  a  most 
interesting  and  important  part  of  the  flock  in- 
trusted to  his  care. 

"  He  will  discover  the  most  direct  avenues, 
both  to  the  heart  and  to  the  intellect,  of  the  dif- 
ferent classes  of  the  young.  He  will  love  them, 
and  they  will  love  him.  They  will  venerate  him 
as  a  father,  and  confide  in  him  as  a  friend.  His 
own  qualifications  for  usefulness  among  them 
will  increase,  by  a  growing  aptitude  for  the  right 


180 

communication  of  truth,  and  a  growing  delight 
in  the  employment. 

"  2,  An  impulse  will  be  given  to  parental  dili- 
gence among  the  people  of  his  charge. 

"  It  has  been  said  that  some  parents  have  de- 
clined sending  their  children  for  the  catechetical 
instructions  of  the  pastor,  lest  their  deficiency  of 
scriptural  knowledge  should  be  regarded  as  a 
reproach  to  their  parents.  When  it  is  expected 
that  children  should  be  sent  for  such  instruction, 
it  will  rouse  the  parents  who  have  been  negli- 
gent, and  give  an  additional  incentive  and  en- 
couragement to  such  as  are  diligent.  Pious 
parents  will  know  how  to  value  their  pastor,  as 
a  coadjutor  with  themselves,  in  training  up  their 
children  in  the  discipline  and  instruction  of  the 
Lord  :  they  will  '  esteem  him  very  highly  in 
love  for  his  work's  sake.' 

"  3.  Pulpit  instructions  will  be  rendered  more 
available. 

"On  how  many  minds,  especially  among  the 
poor  and  the  young,  the  discourses  of  the  pulpit 
produce  no  effect  I  They  are  altogether  ineffi- 
cient. They  are  not  even  understood.  They 
proceed  on  the  supposition  of  a  habit  of  atten- 
tion which  is  not  acquired,  and  of  a  facility  of 


181 

apprehension  not  attained.  But  the  discipline 
of  the  Bible  class  is  one  of  the  most  efficient 
means  of  mental  culture  ever  employed.  Every 
faculty  is  roused,  and  placed  in  requisition. 
The  judgment,  the  memory,  and  the  power  of 
attention  are  vigorously  exercised,  and  progres- 
sively strengthened.  Where  these  classes  are  in 
operation,  sermons  are  now  heard  with  a  listen- 
ing ear,  and,  in  many  cases,  by  the  grace  of  God, 
with  a  susceptible  heart.  The  young  people, 
having  learned  in  the  Bible  class  to  love  their 
minister,  as  well  as  to  understand  him,  con- 
sider themselves  as  personally  concerned,  and  as 
personally  addressed,  when  he  dispenses  the 
word  of  life. 

"4.  Young  persons  will  be  qualified  for  the 
important  engagements  of  Sabbath  school 
Teachers. 

"It  is  in  the  highest  degree  desirable,  that 
the  children  in  Sabbath  schools  should  spend 
their  time  on  the  Lord's  Day,  as  much  as  possi- 
ble, in  obtaining  the  elements  of  the  knowledge 
of  Christ,  and  not  in  the  merely  preparatory  task 
of  learning  to  read.  It  is  equally  important  that 
their  teachers  should  themselves  be  taught  of 
God,  and  qualified  to  teach  the  children  the  way 


182 

of  salvation.  Let,  then,  the  teachers  form  a  part 
of  the  senior  Bible  classes  ;  and  having  been  first 
instructed  and  examined  by  the  minister,  on  a 
portion  of  the  word  of  God,  let  the  teachers,  in 
their  respective  classes,  explain  that  passage  to 
the  children.  If  they  have  also  the  aid  of  such 
a  book  as  *  Judson's  Scripture  Questions,'  it  v<rill 
be  found  to  render  very  valuable  assistance. 

"  Without  dwelling  at  greater  length  on  the 
advantages  which  may  be  anticipated  from  such 
a  course  of  Bible  education,  will  it  not  be  readily 
conceded,  that  those  already  specified,  present 
sufficient  incentives  to  enter  on  the  system  re- 
commended? May  it  not  be  hoped,  that  God 
will  graciously  vouchsafe  his  special  blessing  to 
labours  such  as  these?  May  they  not  be  ex- 
pected to  contribute  most  powerfully  to  that 
revival  of  the  power  of  vital  religion,  which  many 
ministers  and  churches  so  ardently  desire,  so 
earnestly  implore  ?  Let  holy  diligence  be  com- 
bined with  humble  dependence,  and  persevering 
supplications,  and  what  may  we  not  expect? 
*  Prove  me  now  herewith,  (we  may  regard  the 
Lord  as  saying  to  us,)  and  see  if  I  will  not 
pour  you  out  a  blessing,  so  that  there  shall  not 
be  room  enough  to  receive  it!'     It  is  no  new 


183 

experiment.  It  has  been  tried  with  increasing 
success,  in  Scotland  and  in  America,  and,  more 
recently,  by  ministers  and  private  Christians 
among  ourselves."  * 

XVI. 

Endeavour  to  regulate^  on  principles  which  an 
enlightened  conscience  will  approve,  the  time 
devoted  to  Pastoral  Visits  and  Friendly  Inter- 
course. 

"  There  are  two  things,"  says  Dr.  Mason,  in 
his  Discourse  on  resigning  his  pastoral  charge  at 
New-York,  "  in  which  the  state  of  the  churches 
now,  differs  materially  from  their  state  in  primi- 
tive times.  In  the  first  place,  they  had  inspired 
teachers ;  who  could,  therefore,  spend  the  whole 
week  in  exhorting,  confirming,  and  consoling 
their  converts,  without  infringing  on  their  pre- 
parations for  the  Lord's  day.  Our  situation  is 
quite  different:  close  and  habitual  study  are 
necessary  for  us.  And  if  we  cannot  get  time  to 
attend  to  it,  our  ministrations  grow  uninteresting, 

*  Address  of  the  Committee  of  the  Sunday  School  Union 
to  Ministers  of  the  Gospel,  (written  by  the  Author  at  their 
request.) 

i2 


184 

and  our  congregations  lean.  In  the  next  place, 
the  primitive  churches  never  permitted  themselves 
to  suffer  for  want  of  labourers.  Our  economical 
plan  is,  to  make  one  pastor  do  the  work  which 
was  anciently  done  by  three  or  four,  and  the 
very  natural  consequence  follows  ; — the  work  is 
badly  done,  or  the  workman  is  sacrificed. — If  we 
were  to  visit  as  much  as  our  people  are  good 
enough  to  wish,  and  unreasonable  enough  to 
expect,  we  should  not  have  an  hour  left  for  our 
proper  business  ;  we  could  make  no  progress  in 
the  knowledge  of  the  scriptures ;  and  not  one 
would  be  able  to  preach  a  sermon  worthy  of  a 
sensible  man's  hearing." 

The  primary  objects  of  pastoral  sympathy  are 
the  sick  and  the  afflicted.  Frequently  repeated 
must  be  visits  to  those  whom  trouble  has  brought 
more  feelingly  to  need,  and  more  anxiously  to 
desire,  the  instructions  or  consolations  of  divine 
truth  ;  and  whether  they  be  rich  or  poor  ;  whe- 
ther they  have  been  friendly  or  unkind;  they 
are  equally  the  objects  of  the  most  tender  fidelity 
and  persevering  solicitude. 

When  these  visits  have  been  paid,  the  diligent 
pastor  will  endeavour  to  exercise  a  wise  and  kind 
superintendence  over  the  rest  of  his  flock.     If 


185 

his  visits  can  neither  be  so  frequent  nor  so  pro- 
tracted as  might  be  wished,  it  will  be  an  object  of 
his  anxious  desire  to  ascertain  the  spiritual  state, 
and  to  advance,  by  every  possible  method,  the 
spiritual  prosperity,  of  the  people  of  his  charge. 

It  is  advisable  to  allot  a  certain  portion  of  time 
to  the  work  of  pastoral  visiting.  That  allotment 
should  be  made  with  an  enlightened  and  consci- 
entious regard  to  all  the  claims  of  ministerial 
duty.  In  most  cases  it  will  probably  be  found 
that  portions  of  time,  amounting  in  extent  to,  at 
least,  one  entire  day  in  every  week,  will  be  indis- 
pensably necessary  for  this  purpose ;  and  if  more 
than  this  can  be  given,  without  neglecting  other 
duties,  the  result,  by  the  blessing  of  God,  may 
prove  incalculably  beneficial. 

Dr.  Cotton  Mather  was  accustomed  to  devote 
one  or  two  afternoons  every  week  to  this  pas- 
toral occupation,  and  usually  to  pay  four  or  five 
visits  in  the  course  of  a  long  afternoon.  After 
addressing  the  various  members  of  the  family, 
according  to  their  ages  and  relations,  he  fre- 
quently proposed  to  the  younger  branches  of 
the  family,  when  about  to  take  leave  of  them, 
questions  such  as  these,  for  their  subsequent 
consideration  in  retirement :  —  "  What  have   I 


186 

been  doing  since  I  came  into  the  world,  about 
the  great  errand  upon  which  God  sent  me  into 
the  world  ? — If  God  should  now  call  me  out  of 
the  world,  what  would  become  of  me  throughout 
eternal  ages  ? — Have  I  ever  yet  by  faith  pre- 
sented my  perishing  soul  to  the  Lord  Jesus,  for 
righteousness  and  salvation  ? "  Such  was  the 
success  of  this  eminent  servant  of  God,  that 
even  in  the  first  year  of  his  ministry,  he  had 
reason  to  believe  that  he  was  made  the  instru- 
ment of  converting  at  least  thirty  souls ! 

"  He  that  has  the  happy  talent  of  parlour 
preaching,"  said  Dr.  Watts,  "  has  sometimes 
done  more  for  Christ  and  souls  in  the  space 
of  a  few  minutes,  than  by  the  labour  of  many 
hours  and  days  in  the  usual  course  of  preaching 
in  the  pulpit." 

The  indefatigable  Joseph  Alleine,  (with  an 
intensity  of  effort  which  undermined  his  consti- 
tution and  shortened  his  life)  was  accustomed  to 
devote  five  afternoons  every  week  to  pastoral 
visits  :  and  "  he  often  blessed  God  for  the 
great  success  that  he  had  in  these  exercises, 
saying  that  God  had  made  him  as  instrumental  of 
good  to  souls  this  way,  as  by  public  preaching." 

The  young  minister  who  wishes  to  ascertain 


187 

his  duty  as  regards  this  difficult  and  momentous 
part  of  the  pastoral  charge,  will  consult  his  best 
interests  by  reading  the  awakening  addresses  of 
Baxter  on  this  subject,  in  his  Reformed  Pas- 
tor. He  urges,  with  his  accustomed  energy, 
the  motives  which  should  induce  ministers  to 
the  performance  of  this  duty:  he  answers  all  the 
objections  which  can  be  supposed  to  arise  in  the 
mind  of  a  person  disinclined  to  enter  upon  its 
discharge ;  and  he  gives  a  variety  of  admirable 
directions  for  practical  guidance.  A  few  short 
passages  I  will  here  introduce.  "  This  practice  will 
be  an  excellent  means  of  helping  you  in  preach- 
ing. For  as  the  physician's  work  is  half  done, 
when  he  understands  the  disease,  so,  when  you 
are  well  acquainted  with  your  people's  case,  you 
will  know  what  to  preach  on ;  and  it  will  furnish 
you  with  matter  for  your  sermons  better  than 
the  study  of  many  hours." — "  This  serious  deal- 
ing with  sinners  for  their  salvation,  will  help  you 
to  far  deeper  apprehensions  of  the  saving  prin- 
ciples of  religion,  than  you  can  get  by  any  other 
means  ;  and  a  little  more  knowledge  of  these 
is  worth  all  the  other  knowledge  in  the  world." 
In  reply  to  the  objection  that  this  duty  is  very 
laborious,  he  thus  writes : — "  What  have  we  our 


188 

time  and  strength  for,  but  to  lay  them  out  for 
God  ?  What  is  a  candle  made  for,  but  to  burn  ? 
Burned  and  wasted  we  must  be ;  and  is  it  not 
fitter  it  should  be  in  lighting  men  to  heaven, 
and  in  working  for  God,  than  in  living  to  the 
flesh  ?  How  little  difference  is  there  between 
the  pleasure  of  a  long  and  of  a  short  life,  when 
they  are  both  at  an  end?  What  comfort  will 
it  be  to  you  at  death,  that  you  lengthened 
your  life  by  shortening  your  work?  He  that 
works  much,  lives  much.  Our  life  is  to  be 
esteemed  according  to  the  ends  and  works  of 
it,  and  not  according  to  the  mere  duration. 
Seneca  says  of  a  drone,  Ibi  jacet,  non  ibi  tivit; 
et  diu  fuit,  non  diu  vixit.  Will  it  not  comfort 
us  more  at  death,  to  review  a  short  time  faith- 
fully spent,  than  a  long  life  spent  unfaithfully? 
As  for  visits  and  civilities,  if  they  be  of  greater 
use  than  our  ministerial  employments,  you 
may  forbear  preaching  for  them,  and  you  may 
also  forbear  this  private  work.  But  if  it  be 
otherwise,  how  dare  you  make  them  a  pre- 
tence for  neglecting  so  great  a  duty  ?  If  you 
yet  seek  to  please  men,  you  are  no  longer  the 
servants  of  Christ.  He  that  dare  spend  his  Hfe 
in   flesh-pleasing,  and   man-pleasing,   is  bolder 


189 

than  I  am.  And  he  that  dare  waste  his  time 
in  comphments,  doth  Httle  consider  what  he 
hath  to  do  with  it.  O  that  I  could  but  improve 
my  time,  according  to  my  convictions  of  the  ne- 
cessity of  improving  it !  He  that  hath  looked 
death  in  the  face  as  oft  as  I  have  done,  I  will 
not  thank  him  if  he  value  his  time.  I  profess 
I  wonder  at  those  ministers,  who  have  time  to 
spare  for  recreations  two  or  three  hours,  yea, 
whole  days  together,  that  can  sit  an  hour  to- 
gether in  vain  discourse,  and  spend  whole  days 
in  complimental  visits,  and  journeys  to  such 
ends." 

In  many  of  the  late  revivals  of  religion  in 
the  American  Churches,  Family  Visitation  has 
been  found  eminently  useful ;  by  which  is  meant 
"  visiting  a  family  for  the  express  purpose  of 
religious  enquiry,  in  order  to  ascertain  the  re- 
ligious state  of  the  heads  of  the  family,  and  of 
every  member ;  the  amount  of  their  Bible  know- 
ledge, and  the  manner  in  which  they  perform 
their  acknowledged  duties ;  and  especially  to  as- 
certain whether  or  not  they  are  seeking  God. 
The  visit  is  purely  pastoral ;  and  as  it  is  by 
no  means  considered  requisite  for  the  physician 
to  travel  all  round  the  circle  of  general  topics 
i3 


190 

before  he  can  venture  to  allude  to  the  purposes 
of  his  visit,  so  neither  is  this  deemed  necessary 
for  the  minister;  he  feels  at  liberty  to  enter  at 
once  upon  enquiries  relating  to  the  soul.  These 
inquiries  are  often  put  in  the  plainest  and  most 
pointed  form  to  the  individual  alone,  and  no 
evasion  is  permitted.  If  the  question  be  put, 
Are  you  living  in  the  habit  of  prayer  ?  and  the 
answer  be  evasive — it  would  immediately  be  fol- 
lowed by  the  plain  question, — "  Did  you  pray 
this  morning?  Had  you  communion  with  God?" 
Worldly  conversation,  perplexing  enquiries,  doc- 
trinal disputes,  find  no  place  ;  the  only  subject 
is  the  application  of  the  great  doctrine  of  salva- 
tion to  the  consciences  of  the  hearers  according 
to  their  capacities  and  attainments.* 

XVII. 

Cultivate,  with  daily  solicitude,  Spirituality 
of  Mind. 

"  They  that  are  after  the  flesh,"  observes  the 
apostle,  "  do  mind  the  things  of  the  flesh ;  but 
they  that  are  after  the  Spirit,  the  things  of  the 

*  See  Facts  and  Documents  appended  to  the  Author's  Pas- 
toral Discourses  on  Revivals,  &c. 


191 

Spirit.  For  to  be  carnally  minded  is  death ;  but 
to  be  spiritually  minded  is  life  and  peace."  As 
a  christian^  your  personal  concern,  and  as  a  int- 
nister,  your  professional  concern,  is  with  "  the 
things  of  the  Spirit ;"  what  then  can  be  more  out 
of  character, — what  can  be  more  obstructive  to 
comfort  or  to  usefulness,  than  the  prevalence 
of  a  carnal  mind  ?  It  will  generate  an  inapti- 
tude for  all  the  elevated  and  spiritual  duties  of 
the  sacred  office,  and  render  irksome  those  en- 
gagements of  the  study  and  of  the  pulpit,  which 
ought  to  be  highly  pleasurable.  Let  there  be, 
on  the  contrary,  that  habit  of  mind  which  is  a 
combination  of  "  life  and  peace,"  and  the  avoca- 
tions of  the  christian  ministry  will  become  ele- 
ments of  the  purest  delight.  With  all  the  energy 
and  excitement  of  the  noblest  *'  life,"  there  will 
be  blended  the  serene  composure  of  the  truest 
"  peace,"  even  "  the  peace  which  passeth  all  un- 
derstanding, which  is  able  to  keep  the  heart 
and  mind  "  from  all  which  would  disturb  and 
annoy. 

"  There  are  various  characteristics,"  observes 
Mr.  Cecil,  "  of  a  spiritual  mind.  A  spiritual 
mind  turns  to  God,  as  the  needle  to  the  pole. 
A  spiritual  mind  maintains  converse  with  God, 


192 

It  looks  to  God  for  wisdom  for  the  day,  for  the 
hour,  for  the  business  in  hand.  It  refers  its 
affairs  to  God. — It  has  something  of  the  nature 
of  the  sensitive  plant.  There  is  a  holy  shrink- 
ing from  evil. — A  spiritual  mind  is  a  mortified 
mind.  The  church  of  Rome  talks  much  of 
mortification,  but  her  mortification  is  not  radi- 
cal and  spiritual.  Simon  Stylites  will  willingly 
mortify  himself  on  his  pillar,  if  he  can  bring 
people  around  him  to  pray  to  him  to  pray  for 
them.  But  the  spiritual  mind  must  mortify 
itself  in  whatever  would  retard  its  ascent  toward 
heaven :  it  must  rise  on  the  wings  of  faith  and 
hope  and  love.  A  spiritual  mind  is  a  sublime 
mind.  It  has  a  vast  and  extended  view.  It 
has  seen  the  glory  and  beauty  of  Christ,  and 
cannot  therefore  admire,  as  others,  the  goodliness 
of  things  seen  and  temporal;  even  as  Christ 
himself,  says  Fenelon,  had  seen  his  Father's 
house,  and  could  not  therefore  be  captivated 
with  the  glory  of  the  earthly  temple  !"  "  When- 
ever," said  Mr.  Henry  Martyn,  "  I  can  say,  *thy 
will  be  done,  teach  me  to  do  thy  will,  O  God, 
for  thou  art  my  God,'  it  is  like  throwing  ballast 
out  of  an  air-balloon,  my  soul  ascends  immedi- 
ately, and  light  and  happiness  shine  around  me." 


193 

Eminently  distinguished  by  spirituality  of  mind 
was  Mr.  Fletcher  of  Madely.  "  He  appeared," 
says  Mr.  Gilpin,  "to  enjoy  an  uninterrupted 
fellowship  with  the  Father  and  with  his  Son 
Jesus  Christ.  Every  day  was  with  him  a  day 
of  solemn  self-dedication,  and  every  hour  an 
hour  of  praise  or  prayer. — He  was  familiar  with 
invisible  objects,  and  constantly  walked  as  in 
the  presence  of  God.  To  those  who  were  much 
conversant  with  him,  he  appeared  as  an  inhabi- 
tant of  a  better  world ;  so  perfectly  dead  was 
he  to  the  enjoyments  of  the  present  life,  and 
so  wholly  detached  from  its  anxious  cares." 

Would  you  then  cherish  and  maintain  a  divine 
spirituality  of  mind?  Would  you  live  under 
the  power  of  the  world  to  come?  Would  you 
cultivate  the  feelings  which  give  most  valuable 
excitement  to  the  intellectual  energies  required 
in  the  discharge  of  the  christian  ministry  ? 
Surrender,  then,  your  inner  man,  your  whole 
soul,  to  the  guidance  of  the  Holy  Spirit.  Yield 
yourselves  in  mind  and  heart  to  his  life-giving 
and  peace-inspiring  influences.  Aspire  daily 
to  the  honour  and  delight  of  being  the  ^  Temple 
of  the  Holy  Ghost.'  Remember  that  as  many 
as  are  led  by  the  Spirit  of  God,  they  are  the 


194 

sons  of  God;  but  that  if  any  man  (whether  in 
pubhc  or  private  station)  have  not  the  Spirit  of 
Christ,  he  is  none  of  his." 

Happy  is  the  minister  whose  habitual  state 
of  mind  resembles  that  of  the  excellent  Cotton 
Mather,  as  exhibited  in  the  following  extract 
from  his  private  papers : — 

"  The  thoughts  of  Christ,"  says  he,  "  are  be- 
come exceedingly  frequent  with  me  ;  I  meditate 
on  his  glorious  person,  as  the  eternal  and  the 
incarnate  Son  of  God ;  and  I  behold  the  infinite 
God  as  coming  to  me,  and  meeting  with  me,  in 
this  blessed  Mediator.  I  fly  to  him  on  multi- 
tudes of  occasions  every  day,  and  am  impatient 
if  many  minutes  have  passed  without  some  re- 
course to  him. 

"  Every  now  and  then,  I  rebuke  myself  for 
having  been  so  long  without  any  thoughts  of 
my  lovely  Saviour.  How  can  I  bear  to  keep 
at  such  a  distance  from  him!  I  then  look  up 
to  him,  and  say,  O  my  Saviour,  draw  near  unto 
me !  O  come  to  dwell  in  my  soul,  and  help 
me  to  cherish  some  thoughts  wherein  I  shall 
enjoy  thee. 

"  Upon  this  I  set  myself  to  think  of  his  glo- 
ries, his  merits,  his  pattern,  his  maxims ;  what 


195 

he  has  done,  and  what  he  will  do  for  us.  I  find 
the  subject  inexhaustible.  And  after  I  have 
been  thus  employed  in  the  day,  I  fall  asleep 
at  night  in  the  midst  of  some  meditation  on  the 
glory  of  my  Saviour  ;  so  '  I  fall  asleep  in  Jesus,' 
and  when  I  awake  in  the  night,  I  do  *  on  my 
bed  seek  him  whom  my  soul  loveth.'  The 
desires  of  my  soul  still  carry  me  to  him  who  was 
last  in  my  thoughts  when  I  fell  asleep. 

"  I  find  that  where  Christ  comes,  a  wondrous 
light,  life,  and  peace  come  with  him,  together 
with  strength  to  go  through  service  and  suflfer- 
ings.  The  holiness  and  happiness  to  which  I 
am  introduced  by  this  way  of  living,  is  better 
to  me  than  all  the  enjoyments  of  this  world.  No 
affluence  of  worldly  wealth,  no,  nor  any  advances 
in  learning,  and  improvement  in  my  knowledge 
of  the  sciences,  could  transport  me  so  much. 

"  The  blessedness  of  the  heavenly  world  lies 
in  our  being  with  Christ;  and  by  being  with 
the  Lord,  and  beholding  his  glory,  by  believing 
and  affecting  thoughts  of  him,  I  have  enjoyed 
a  sort  of  heaven  upon  earth.  The  light  and 
peace,  the  joy,  strength,  and  purity  with  which 
this  fills  my  mind,  are  an  earnest  and  foretaste 
of  heaven. 


196 

"  How  many,  O  Lord,  are  my  thoughts  of 
Thee!  the  occasions  on  which,  and  the  means 
by  which  I  cherish  such  thoughts,  cannot  be 
reckoned  up  in  order. 

*'  When  I  see  any  thing  excellent  in  any 
man,  it  leads  my  thoughts  to  the  superior  ex- 
cellencies of  Christ  my  Saviour  ;  and  when  I  be- 
hold the  miseries  of  any  of  my  fellow-creatures, 
I  think  on  the  miseries  from  which  I  am  deli- 
vered by  my  Saviour ;  and  on  my  obligations 
to  my  kind  deliverer.  I  dare  not  let  my  mind 
be  idle,  as  I  walk  in  the  streets ;  I  rebuke 
myself,  and  I  make  my  moan  to  Heaven,  if  I 
have  gone  many  steps  without  one  thought  of 
my  Saviour. 

XVIII. 
Cultivate  and    display    Christian  Zeal  for 
the  general  interests  of  true  Religion,  both  at 
home  and  abroad.  . 

With  all  the  feelings  of  pastoral  solicitude, 
never  let  the  christian  minister  circumscribe  his 
desires  or  his  exertions,  by  the  limits  of  his  own 
peculiar  sphere.  Let  him  feel,  not  as  an  insula- 
ted being,  labouring  in  a  detached  part  of  tlie 
vineyard  of  his  Lord,  regardless  of  his  fellow- 


197 

labourers  who  are  employed  with  equal  diligence 
in  other  scenes  of  exertion ;  but  let  him  feel  a 
lively  interest  in  the  efforts  and  the  successes  of 
all,  who  aim  at  the  advancement  of  the  Re- 
deemer's kingdom.  Let  him  sedulously  endeavour 
to  excite  and  to  maintain,  in  full  vigour,  the  same 
spirit  of  benevolent  activity  among  the  people  of 
his  charge.  By  stimulating  them  to  unite  in 
doing  good,  he  will  direct  them  to  the  most 
effectual  means  of  gaining  good.  He  will  most 
assuredly  promote  their  own  prosperity,  by  ani- 
mating their  zeal  and  liberality  in  aid  of  the 
cause  of  bibles,  and  the  cause  of  missions,  and 
the  cause  of  schools,  and  the  cause  of  tracts, 
and  all  the  methods  of  doing  good,  on  a  larger 
or  a  smaller  scale,  which  fall  within  the  limits  of 
their  means  and  opportunities.  Much  of  pasto- 
ral wisdom  consists  in  giving  full  and  steady  and 
well-directed  excitement,  to  the  various  classes 
in  the  church  and  congregation,  who  may  be 
actively  and  appropriately  employed,  in  the 
various  departments  of  christian  benevolence. 

In  the  midst,  however,  of  all  his  public  en- 
gagements, let  not  the  young  minister  venture  to 
extend,  without  due  consideration  and  needful 
restriction,  his  pledges  of  personal  attendance  on 


198 

the  meetings  of  benevolent  and  religious  socie- 
ties. A  senior  minister,  whose  mind  is  enriched 
with  ample  resources  for  efforts  which  habit  has 
progressively  facilitated,  may,  with  impunity, 
make  a  sacrifice  of  hours  and  days,  which  a 
junior  minister  would  make,  at  the  hazard  of  his 
peace,  of  his  health,  and  of  his  usefulness. 
Time,  and  time  in  large  and  unbroken  portions, 
he  must  secure,  for  the  acquirement  and  com- 
munication of  scriptural  knowledge,  unless  he 
would  abandon  at  once  the  hope  and  the  effort 
of  making  progress  in  the  lofty  and  difficult 
attainments  of  pulpit  excellence.  "  The  habit  I 
recommend,"  said  Dr.  Paley,  in  his  Charge  to 
the  younger  clergy,  "  as  the  foundation  of  almost 
all  the  good  ones,  is  retirement.  Learn  to  live 
alone."  On  the  well  proportioned  union  of 
retired  and  diligent  study,  with  social  intercourse 
and  public  engagements,  depends,  in  no  small 
degree,  the  efficiency  as  well  as  the  happiness  of 
the  pastor's  life. 

An  extraordinary  and  most  admirable  speci- 
men of  zeal,  assiduity  and  success  in  doing  good, 
is  exhibited  in  the  life  of  Dr.  Cotton  Mather. 

"  It  was  the  great  delight  of  his  whole  life  to 
do  good.     His  heart  was  set  upon  it ;  he  did  not 


199 

therefore  content  himself  with  merely  embracing 
opportunities  of  doing  good  that  occasionally 
offered,  but  he  every  now  and  then  set  apart 
some  time  on  purpose  to  devise  good;  and  he 
seldom  came  into  any  company  without  having 
this  directly  in  his  view. 

"It  was  constantly  one  of  his  first  thoughts  in 
the  morning,  '  What  good  may  I  do  this  day  V 
And  that  he  might  more  certainly  attend  to  the 
various  branches  of  so  large  and  comprehensive 
a  duty,  he  resolved  this  general  question.  What 
good  shall  I  do  ?  into  several  particulars,  one  of 
which  he  took  into  consideration,  while  he  was 
dressing  himself,  every  morning ;  and  as  soon  as 
he  came  into  his  study,  he  set  down  some  brief 
hints  of  his  meditations  upon  it.  He  had  ordinarily 
a  distinct  question  for  each  morning  in  the  week. 

"  His  question  for  the  Lord's-day  morning 
constantly  was,  '  What  shall  I  do  as  a  pastor  of 
a  church,  for  the  good  of  the  flock  under  my 
charge  V  Upon  this  he  considered  what  subjects 
were  most  suitable  and  seasonable  for  him  to 
preach  on ;  what  families  of  his  flock  were  to  be 
visited,  and  with  what  particular  view ;  and  how 
he  might  make  his  ministry  still  more  acceptable 
and  useful. 


200 

"  His  question  for  Monday  morning  was, 
*What  shall  I  do  for  the  good  of  my  own 
family?'  Here  he  considered  himself  as  a  hus- 
band, a  father,  and  a  master.  He  contrived  how 
he  might  best  promote  the  spiritual  edification  of 
his  consort ;  as  what  good  books  he  should  put 
into  her  hands  to  read,  how  he  should  order  ins 
prayers  for  her  and  with  her,  when  they  w^re 
praying  together  by  themselves  in  his  study; 
and  what  hints  might  be  proper  for  him  to  give 
her,  for  her  edification.  He  considered  what 
parts  of  the  education  of  his  children  were  to  be 
chiefly  pursued,  and  by  what  means  ;  and  what 
admonitions  or  instructions  were  proper  to  be 
given  to  his  servants,  that  so  he  and  his  whole 
house  might  fear  the  Lord. 

"  His  common  question  for  Tuesday  morning 
was,  *  What  good  shall  I  do  for  my  relations 
abroad  V  of  whom  he  kept  a  list  by  him,  as  far 
as  to  the  children  of  his  cousins-german.  He 
considered  what  he  should  pray  for,  in  behalf  of 
each  of  them ;  and  what  advices  and  seasonable 
admonitions  would  be  proper  for  him  to  give  any 
of  them,  either  by  word  of  mouth,  or  by  writing ; 
or  what  books  of  piety  he  should  put  into  their 
hands. 


201 

"  His  stated  question  for  Wednesday  morning 
was,  *  What  good  shall  I  do  for  the  churches  of 
the  Lord,  and  the  more  general  interests  of  reli- 
gion in  the  world?'  For  this  end  he  considered 
what  proposals  for  the  advancement  of  religion 
he  could  make  to  other  ministers ;  what  books 
might  be  proper  for  him  to  write  and  publish ; 
and  by  what  means  he  might  help  to  spread  the 
'  savour  of  the  knowledge  of  Christ,'  far  and 
wide  in  the  world. 

"  His  question  for  Thursday  morning  was, 
'  What  good  may  I  do  in  the  several  societies  to 
which  I  am  related  V  For  he  was  connected 
with  more  than  twenty  societies  of  a  religious 
nature,  several  of  which  were  formed  by  him, 
and  all  of  them  were,  in  some  measure,  under  his 
patronage  and  care. 

"  The  question  for  Friday  morning  was  con- 
stantly this,  '  What  special  subject  of  affliction, 
and  objects  of  compassion,  may  I  take  under  my 
particular  care ;  and  what  shall  I  do  for  them  V 
Upon  this  he  turned  his  thoughts  to  the  poor  of 
his  flock,  of  whom  he  kept  a  distinct  catalogue, 
and  to  any  other  persons,  that  he  knew  of,  who 
were  either  in  outward  affliction,  or  spiritual 
trouble.     He  would  single    out    one    of   these 


202 

afflicted  cases,  to  be  particularly  considered  on 
this  morning,  that  he  might  contrive  the  best 
means  he  could  for  their  relief  and  comfort. 

"  His  Saturday  morning's  question  related 
more  immediately  to  himself,  and  to  the  con- 
cerns of  his  own  soul.  It  was,  *  What  more 
have  I  to  do  for  the  interest  of  God  in  my  own 
heart  and  life  V  Upon  this  he  would  set  him- 
self to  recollect,  what  sins  he  had  committed, 
and  what  mercies  he  had  received ;  and  to  con- 
sider what  consequent  obligations  he  was  under 
to  serve  and  honour  God,  to  the  utmost  of  his 
capacity  and  power.  He  would  consider  also, 
how  much  it  concerned  him  to  be  what  he  ex- 
horted others  to  be,  and  to  experience  that 
divine  life  in  his  own  soul,  which  he  recom- 
mended to  others  in  his  sermons  or  his  writings ; 
and  on  this  account  he  would  sometimes,  espe- 
cially on  the  Lord's-day  evening,  read  some  of 
his  own  books  of  devotion,  in  order  to  impress 
his  own  heart  afresh  with  the  sentiments  con- 
tained in  them." 

The  following  directions  for  doing  good  are 
taken  (with  some  abridgment)  from  "  the  New 
York  Observer,' 


203 

1.  Watch  for  opportunities. 

2.  Carefully  select  your  objects. 

3.  Do  every  day  what  belongs  to  the  day. 

4.  When  you  gain  an  advantage,  follow  it  up. 

5.  What  you  do,  "  do  with  your  might." 

6.  Attempt  great  things. 

7.  Undertake  not  too  much. 

XIX. 

Propose  to  yourself  as  a  Model,  the  character 
of  the  Apostle  Paul. 

Great  advantages  will  arise  from  studying  the 
lives  of  eminent  christians,  and  especially  of 
eminent  ministers.  Their  biography  will  be 
replete  with  powerful  excitements  to  diligence, 
to  devotion,  to  humility,  to  zeal.  While  it  can- 
not fail  to  operate  upon  the  mind  with  the 
power  of  an  energetic  stimulus,  it  will  also  sug- 
gest practical  hints  of  the  highest  value,  adapted 
to  assist  "the  man  of  God"  in  his  unwearied 
efforts  to  become  "thoroughly  furnished  unto 
every  good  work."  But  if  signal  advantages 
may  be  secured  by  familiarity  with  the  liv  es  of 
such  men  as  Philip  Henry,  and  Cotton  Mather, 
and  Martyn,  and   Scott,  what  shall  be  said   of 


204 

the  benefits  accruing  from  the  frequent  study  of 
the  most  eminent  of  all  the  servants  of  God  in 
lofty  attainment  and  wide-spreading  usefulness — 
"the  Apostle  of  the  Gentiles!"  "Next  to  our 
Lord  Jesus  Christ,"  (observes  Dr.  Mason,  than 
whom  no  man  living  is  better  qualified  to  ap- 
preciate or  to  pourtray  the  character  in  ques- 
tion,) "  the  name  which  figures  most  gloriously 
in  the  early  stages  of  the  christian  story,  is  that 
of  the  Apostle  Paul.  The  grandeur  of  his 
mind,  his  intellectual  and  moral  magnanimity, 
his  heroic  devotion,  his  patience  in  sufifering; 
his  powerful  genius,  his  decision,  his  eloquence, 
his  zeal^  shine  in  every  page  of  his  writings, 
raise  the  admiration  and  awe  the  spirits  of  his 
readers,  and  make  them  feel  that  they  enter 
into  communion  with  a  being  of  a  superior 
order.  But  it  is  not  that  peculiar  greatness 
which  was  inseparable  from  every  act  of  the 
man,  and  excites  our  veneration  while  it  for- 
bids our  rivalship,  that  creates  our  deepest 
interest  in  his  character.  Our  understand- 
ings may  be  penetrated  with  light  which  has 
no  power  of  warming  our  hearts.  The  most 
profound  respect  does  not  necessarily  call  forth 
our   love.     Our   affections  must  be  won;   they 


205 

cannot  be  stormed.  To  this  principle  of  our 
nature,  God  has  been  pleased  to  pay  particular 
regard,  in  the  first  heralds  of  the  cross.  How- 
ever diversified  their  qualities  and  attainments — 
whatever  be  the  zeal  of  one,  the  potency  of  ar- 
gument in  another,  the  intrepid  courage  of  a 
third,  that  which  bears  the  sway  in  all  is  their 
loveliness.  Our  hearts  are  captivated  by  the 
same  process  which  subdues  our  understand- 
ings. Nothing,  for  example,  can  be  more  fair 
and  unanswerable,  than  when  Paul  closes  in  his 
argument  with  the  subtle  philosopher;  nothing 
more  terrible  than  when  he  deals  out  the  thun- 
ders of  God  among  the  gainsayers  ;  and  nothing 
more  exquisitely  tender,  than  his  carriage  to- 
ward the  timid  and  scrupulous  disciple.  If  ever 
a  man  knew  how  to  wind  his  way  into  the 
human  soul — how  to  coil  around  him  its  most 
sacred  affections — how  to  explore  the  secret 
place  of  tears,  and  to  put  in  motion  all  its 
kindest  sympathies,  the  Apostle  Paiil  was  cer- 
tainly that  man." 

The  frequent  and  admiring  contemplation  of 
such  a  character  can  scarcely  fail  to  produce 
a  salutary  effect  on  the  mind  of  a  christian 
minister.      It   is   true   that  an  exact  imitation 

K 


206 

is  impracticable.  He  who  is  best  prepared  to 
enter  into  the  views  and  feehngs  of  the  great 
Apostle,  will  be  most  deeply  conscious  of  an 
inferiority  of  mind  and  soul  no  less  than  of 
office :  but  still  an  elevation  of  sentiment,  a 
purity  of  motive,  a  dignity  of  character,  a  be- 
nevolence of  feeling,  an  ardour  of  enterprise, 
may  be  expected  to  grow  out  of  the  habitual 
contemplation  and  study  of  so  glorious  and  so 
finished  a  character.  It  cannot  but  be  beneficial 
to  a  minister,  and  especially  to  a  young  minister, 
to  press  the  inquiry  upon  his  own  mind ; — How 
would  the  Apostle  Paul  have  acted,  had  he  been 
placed  in  my  present  sphere,  and  surrounded  by 
all  the  circumstances  which  give  a  character  to 
my  condition  and  my  engagements  ?  The  mind 
which  accustoms  itself  to  such  an  inquiry  will 
become  incapable  of  any  thing  mean  or  selfish 
or  temporising  or  artful :  it  will  learn  to  say  in 
the  words  of  its  admired  exemplar — "  Our  re- 
joicing is  this,  the  testimony  of  our  conscience, 
that  in  simplicity  and  godly  sincerity,  not  with 
fleshly  wisdom,  but  by  the  grace  of  God,  we 
have  had  our  conversation  in  the  world,  and 
more  abundantly  to  you-ward. — Herein  do  I 
exercise   myself  to   have   always   a   conscience 


207 

void    of    offence,   towards     God    and  towards 
men." 

The  character  of  the  Apostle  Paul,  observes 
Mr.  Cecil,  was  "  a  combination  of  zeal  and 
love.  The  zeal  of  some  men  is  of  a  haughty, 
unbending,  ferocious  character.  They  have  the 
letter  of  truth,  but  they  mount  the  pulpit  like 
prize-fighters.  It  is  with  them  a  perpetual 
scold.  This  spirit  is  a  reproach  to  the  gospel. 
It  is  not  the  spirit  of  Jesus  Christ.  He  seems 
to  have  laboured  to  win  men.  But  there  is  an 
opposite  extreme.  The  love  of  some  men  is  all 
milk  and  kindness !  There  is  so  much  delicacy 
and  so  much  fastidiousness  !  They  touch  with 
such  tenderness ! — and  if  the  patient  shrinks, 
they  will  touch  no  more!  The  times  are  too 
flagrant  for  such  a  disposition.  The  gospel  is 
sometimes  preached  in  this  way,  till  all  the 
people  agree  with  the  preacher.  He  gives  no 
offence  and  he  does  no  good !  But  St.  Paul 
united  and  blended  love  and  zeal.  He  must 
win  souls ;  but  he  will  labour  to  do  this  by  all 
possible  lawful  contrivances.  '  I  am  made  all 
things  to  all  men,  that  I  might  by  all  means 
save  some.'  Zeal  alone  may  degenerate  into 
ferociousness  and  brutality ;  and  love  alone  into 
k2 


208 

fastidiousness  and  delicacy :  but  the  Apostle 
combined  both  qualities ;  and  more  perfectly 
than  other  men,  realized  the  union  of  the  for- 
titer  in  re  with  the  suaviter  in  modo'' 

XX. 

Guard  against  every  approach  to  a  secta- 
rian and  party  spirit ;  and  cherish  the  feeling 
of  christian  love  to  all  who  embrace  the  faith 
and  "adorn  the  doctrine'  of  the  Gospel. 

Let  your  whole  heart  echo  the  sentiment  of 
the  benignant  Apostle — "  Grace  be  with  all 
them  who  love  our  Lord  Jesus  Christ  in  sin- 
cerity." A  regard  to  the  subordinate  as  well 
as  to  the  essential  interests  of  truth,  will  neces- 
sarily compel  you  to  regret,  that  on  some  points 
not  unimportant,  the  views  and  practice  of  some 
appear  to  you  wanting  in  scriptural  accuracy  or 
simplicity.  To  these  points  you  may  deem  it  a 
sacred  duty,  on  suitable  occasions,  to  direct  the 
attention  of  the  people  of  your  charge.  But 
this  can  surely  be  effected,  without  a  spirit  of 
acrimony,  and  without  the  language  of  invec- 
tive. This  is  surely  compatible  with  the  spirit 
of  christian  candour  and  christian  forbearance 


209 

to  those  who  differ  in  opinion.  Be  assured 
that  the  more  perfect  and  the  more  intimate  is 
your  acquaintance  with  excellent  and  useful 
men  of  other  denominations,  the  greater  will 
be  your  delight  on  discovering,  that  the  points 
of  attraction  outnumber  and  overpower  the 
points  of  repulsion ;  and  that  real  differences 
present  an  aspect  much  less  formidable  than 
those  which  are  imaginary.  You  will  acquire 
the  equitable  and  desirable  habit  of  realizing 
their  circumstances  and  placing  yourselves  in 
their  situation;  and  of  asking  your  own  hearts, 
what,  in  all  probability,  would  have  been  your 
predilections  and  prejudices,  had  you  been  de- 
scended of  such  parents,  and  educated  in  such 
schools,  and  trained  in  such  habits,  and  accus- 
tomed to  such  society.  It  is  not  difficult  to 
perceive,  that  the  result  of  these  ideal  transfers 
of  yourself  into  their  former  or  present  situa- 
tions, will  greatly  dispose  the  mind  to  put  a 
candid  construction  on  opinions  which  quadrate 
not  with  your  own,  and  which  you  still  regard 
as  inaccurate  and  misguided.  Let  a  man  be 
once  aware  of  the  defects  of  many  of  his  own 
processes  of  reasoning,  on  subjects  which  call 
forth  his  partialities  or  his  antipathies ;  let  him 


210 

be  once  aware  of  the  extent  to  which  he  is  him- 
self indebted  to  education  and  early  habits,  even 
for  some  of  his  most  correct  opinions  on  subjects 
not  essential ;  and  his  own  heart  will  become  a 
powerful  monitor,  to  caution  him  against  the 
unreasonableness  of  withholding  his  brotherly 
regards  from  those  whose  opinions  are  nearly, 
if  not  precisely,  what  his  own  would  have  been, 
under  similar  circumstances. 

XXI. 

Z)o  full  justice  to  the  talents  and  excellencies 
of  other  Ministers^  without  the  spirit  of  rivalry 
or  jealous  i/» 

There  are  not  a  few  preachers  of  the  gospel 
in  the  present  day,  among  different  denomina- 
tions of  christians,  whose  talents  are  not  only 
eminent  by  the  order  of  intellect  to  which  they 
belong,  but  also  in  a  high  degree  attractive  and 
commanding.  If  the  consideration  of  this  natu- 
rally aiFords  pleasure  to  the  mind  of  the  hearer 
of  the  gospel,  should  it  not  aiBTord  at  least  equal 
delight  to  the  mind  of  the  preacher  of  the  gos- 
pel? Should  he  not  unfeignedly  rejoice,  that 
the  truth  which  saves  the  soul  is  exhibited  with 


211 

greater  power  of  argument,  or  with  greater  feli- 
city of  illustration,  or  with  greater  warmth  of 
pathos,  than  he  himself  is  able  to  display? 
Instead  of  unworthy  and  ungenerous  attempts 
to  detract  from  the  eloquence  and  excellence 
ascribed  to  those  who  are  high  in  public  esti- 
mation, ought  he  not  to  rejoice  in  the  popularity 
attendant  on  captivating  talents,  when  those 
talents  are  employed  in  advocating  the  cause 
of  Christ  ?  It  is  an  indication  of  a  mean  and 
ignoble  spirit,  to  betray  an  habitual  reluctance 
to  acknowledge  and  to  admire  superior  abilities 
on  the  part  of  others.  It  is  most  unworthy  of 
a  minister  of  Christ,  to  betray  the  slightest  ap- 
proach to  a  spirit  of  jealousy  and  rivalry.  This 
spirit  is  generally  found  to  reside  either  in  little 
and  contracted  minds,  fearfully  apprehensive  of 
the  consequences  which  may  result  from  a  com- 
parison with  superior  talents ;  or  in  vain  and 
ambitious  minds,  aspiring  to  the  highest  degree 
of  public  applause,  and  tremblingly  alive  at  the 
appearance  of  other  candidates,  whose  eloquence 
may  be  thought  more  brilliant  that  their  own. 
If  the  detection  of  such  unamiable  and  unchris- 
tian jealousy,  must  greatly  lower  the  estimation 
in  which  any  one  is  held,  the  consciousness  of 


212 

any  secret  tendencies  to  its  indulgence,  should 
produce  the  deepest  humiliation  in  the  presence 
of  that  God,  to  whom  every  hidden  working  of 
the  heart  is  distinctly  known.  "This  tenden- 
cy," observes  the  judicious  author  of  *  Sketches 
of  Human  Nature,'  "  often  forms  an  excellent 
though  secret  test,  by  which  preachers  may  try 
the  purity  of  the  motives  by  which  they  are 
influenced.  There  is  no  poison  more  subtile 
than  this.  Its  operation  must  have  proceeded 
a  great  length  indeed,  before  it  becomes  appa- 
rent to  others ;  but  it  may  insinuate  itself  into 
the  mind,  and  in  a  certain  degree  exist  and 
work  much  disturbance  there,  though  the  per- 
son who  feels  it  has  sense  enough  to  conceal 
it.  Can  you,  then,  cordially  rejoice,  though 
you  see  others  not  only  excelling  you  in  gifts, 
but  making  more  rapid  progress  than  you  in  the 
improvement  of  their  gifts  ?  If  not,  there  is  evi- 
dently something  wrong.  There  is  deep  cause 
of  humiliation,  and  much  to  be  corrected." 

"  O  that  ever  it  should  be  said,"  exclaims  Mr. 
Baxter,  "  of  godly  ministers,  that  they  are  so  set 
upon  popular  air,  and  of  sitting  highest  in  men's 
estimation,  that  they  envy  the  talents  and  names 
of  their  brethren,  who  are  preferred  before  them. 


213 

as  if  all  were  taken  from  their  praise,  that  is 
given  to  another ;  and  as  if  God  had  given  them 
his  gifts,  to  be  the  mere  ornaments  and  trappings 
of  their  persons,  that  they  may  walk  as  men  of 
reputation  in  the  world,  and  as  if  all  his  gifts  to 
others  were  to  be  trodden  down  and  vilified,  if 
they  seem  to  stand  in  the  way  of  their  honour ! 
What !  a  saint — a  preacher  of  Christ,  and  yet 
envy  that  which  hath  the  image  of  Christ,  and 
malign  his  gifts  for  which  he  should  have  the 
glory,  and  all  because  they  seem  to  hinder  our 
glory!  Is  not  every  true  Christian  a  member  of 
the  body  of  Christ,  and  therefore,  a  partaker  of 
the  blessings  of  the  whole,  and  of  each  parti- 
cular member  thereof?  and  doth  not  every  man 
owe  thanks  to  God  for  his  brethren's  gifts,  not 
only  as  having  himself  a  part  in  them,  as  the 
foot  hath  the  benefit  of  the  guidance  of  the  eye  ; 
but  also  because  his  own  ends  may  be  attained, 
by  his  brethren's  gifts,  as  well  as  by  his  own ; — 
for  if  the  glory  of  God,  and  the  church's  felicity, 
be  not  his  end,  he  is  not  a  Christian.  Will  any 
workman  malign  another,  because  he  helpeth 
him  to  do  his  master's  work.  Yet,  alas!  how 
common  is  this  heinous  crime  among  the  mem- 
bers of  Christ!  They  can  secretly  blot  the 
k3 


214 

reputation  of  those  that  stand  in  the  way  of  their 
own :  and  what  they  cannot  for  shame  do  in 
plain  and  open  terms,  lest  they  be  proved  liars 
and  slanderers,  they  will  do  in  generals,  and  by 
malicious  intimations,  raising  suspicions  where 
they  cannot  fasten  accusations.  And  some  go 
so  far  that  they  are  unwilling  that  any  one  who 
is  abler  than  themselves,  should  come  into  their 
pulpits,  lest  they  should  be  more  applauded  than 
themselves." 

XXII. 

Deem  it  not  justifiable  for  a  Christian  Pastor 
to  indulge i  beyond  certain  limits,  in  the  pursuits 
of  Literature  and  Science, 

"  I  have  had  some  little  taste,"  said  Dr.  Dod- 
dridge, to  his  brethren  in  the  ministry,  "  of  the 
pleasures  of  literature,  and  have  some  reason  to 
hope  I  shall  not  be  suspected  of  any  prejudice 
against  it:  but  I  must  freely  say,  that  I  fear 
many  things,  which  employ  a  very  large  portion 
of  our  retired  time,  are  studied  rather  as  polite 
amusements  to  our  own  minds,  than  as  things 
which  seem  to  have  an  apparent  subserviency 
to  the  glory  of  God,  and  the  edification  of  our 


215 

flock ;  and  consequently,  I  fear  they  will  stand 
as  articles  of  abatement,  if  I  may  so  express  it, 
in  our  final  account ;  and  when  they  come  to  be 
made  manifest,  will  be  found  works  that  shall  be 
burnt,  as  being  no  better,  in  the  divine  esteem, 
than  wood,  hay  and  stubble,  how  beautifully 
soever  they  may  have  been  varnished  or  gilded 
over.  Oh!  my  brethren,  let  us  consider  how 
fast  we  are  posting  through  this  dying  life,  into 
the  immediate  presence  of  our  Lord !  You  must 
judge  for  yourselves  ;  but  permit  me  to  say,  that 
for  my  own  part,  I  would  not,  for  ten  thousand 
worlds,  be  that  man,  who,  when  God  shall  ask 
him  at  last,  how  he  has  employed  most  of  his 
time,  while  he  continued  a  minister  in  his  church, 
and  had  the  care  of  souls,  should  be  obliged  to 
reply,  *  Lord,  I  have  restored  many  corrupted 
passages  in  the  ancient  classics,  and  illustrated 
many  which  were  before  obscure ;  I  have  cleared 
up  many  intricacies  in  chronology  or  geography ; 
I  have  solved  many  perplexed  cases  in  algebra ; 
I  have  refined  on  astronomical  calculations  ;  and 
left  behind  me  many  sheets  on  these  curious 
and  difficult  subjects :  and  these  are  the  em- 
ployments in  which  my  life  has  been  worn 
out,  while  preparations  for   the  pulpit,   or  the 


216 

ministrations  in  it,  did  not  demand  my  immediate 
attendance ! " 

*^  When  reflecting  in  illness  on  my  past  years," 
said  Mr.  Cecil,  "  I  have  looked  back  with  self- 
reproach  on  days  spent  in  my  study.  I  was 
wading  through  history  and  poetry,  and  monthly 
journals  ;  but  I  was  in  my  study  !  Another 
man's  trifling  is  notorious  to  all  observers;  but 
what  am  /  doing  ? — Nothing,  perhaps,  that  has 
a  reference  to  the  spiritual  good  of  my  congre- 
gation !  I  do  not  speak  against  a  chastised 
attention  to  literature,  but  the  abuse  of  it." — "  I 
have  used  large  libraries,  but  I  soon  left  them. 
Time  was  frittered  away ;  my  mind  was  uncon- 
centrated.  The  usual  contents  of  such  libraries 
are  injurious  to  a  spiritual  man,  whose  business 
is  to  transact  with  men's  minds.  They  have  a 
dry,  cold,  deadening  effect." 

Such  remarks  as  these,  by  men  so  enlightened 
and  so  conscientious,  have  strong  claims  on  the 
consideration  of  the  young  minister.  It  will  not, 
however,  be  difficult  for  him  to  draw  the  line 
of  distinction  between  that  unwarrantable  con- 
sumption of  time  in  the  pleasures  and  pur- 
suits of  literature,  of  which  no  good  account 
can  be  rendered  at  the  last  great  day,  and  that 


217 

occasional  occupation  of  hours  and  moments,  not 
demanded  by  ministerial  duties,  by  which  the 
mind  may  be  relieved  and  recreated,  as  well  as 
enriched  and  refined.  When  the  distribution 
of  time  and  studies  proceeds  on  right  princi- 
ples, every  day  will  be  found  to  have  its  serious 
duties;  and  its  duties  must  take  precedence  of 
its  pleasures.  If  indeed  the  mind  be  trained  by 
habits  of  salutary  discipline,  it  will  not  be  capa- 
ble of  yielding  itself  to  the  recreation  of  literary 
pleasures,  until  it  feels  entitled  to  unbend,  by 
previous  attention  to  severer  studies,  or  by  the 
diligent  performance  of  other  incumbent  duties. 

XXIII. 

Suffer  not  the  pressure  of  Public  Engage- 
ments to  contract  unduly  the  exercises  of  Pri- 
vate Devotion. 

"  A  man  can  receive  nothing  except  it  be 
given  him  of  God."  What  success  then  can 
the  christian  minister  be  warranted  to  expect, 
either  in  his  studies,  or  in  his  visits,  or  in  his 
public  discourses,  unless  he  devoutly  and  ear- 
nestly seek  the  blessing  of  Him  on  whom  all 
depends  ?    How  mistaken  then  and  short-sighted 


218 

are  the  views,  which  would  lead  him  to  depend 
much  on  his  intellectual  efforts,  and  little  on 
his  devotional  exercises ; — which  would  induce 
him  to  prolong  the  former,  by  unduly  curtailing 
the  latter!  Although  w^e  are  not  to  be  heard 
by  the  Father  of  Mercies,  by  virtue  of  vain 
repetitions,  yet  it  is  to  fervent,  persevering, 
and  importunate  prayer,  that  spiritual  blessings 
are  promised.  Might  not  our  prayers  be  much 
more  fervent,  were  our  minds  and  hearts  yielded 
more  vigorously,  and  for  a  more  ample  portion 
of  our  time,  to  the  devotional  reading  of  the 
Word  of  God,  to  the  musings  and  meditations 
which  the  Scriptures  are  calculated  to  suggest, 
and  to  the  direct  efforts  of  the  heart  to  enjoy 
intimate  communion  with  our  God  ?  Ought  we 
not  to  feel  the  excitement  and  encouragement, 
arising  from  the  numerous  promises  which  the 
Scriptures  contain,  of  the  gift  of  the  Holy  Spirit? 
Are  we  not  greatly  wanting  in  wisdom,  when 
we  do  not  plead  these  promises  with  the  utmost 
ardour  of  soul,  and  the  most  lively  confidence  of 
faith  ?  What  was  it  which  gave  to  the  apostles 
of  the  Saviour,  and  to  the  primitive  propagators 
of  the  gospel,  their  peculiar  elevation  of  spirit, 
and  sanctity  of  character,  and  success  in  exer- 


219 

tion ;   and  what  is  it  which  has  produced  the 
eminent  piety  and  extensive  usefulness  of  unin- 
spired ministers,  of  more  recent  periods,  and  of 
our  own  day,  but  the  copious  effusion  of  divine 
influences  —  the   unction  of  the    Holy  Spirit? 
Let   then  the  minister   of  the  sanctuary  daily 
and  earnestly  ask  it,  and  he  shall  receive  it ; 
let  him  perseveringly  seek  it,  and  he  shall  ob- 
tain the  heavenly  gift ;  for  "  if  we  being  evil 
know  how  to  give  good  gifts  to  our  children, 
much  more  will  our  heavenly  Father  give  the 
Holy  Spirit  to  those  who  ask  him."     "  Let  us 
remember  that  '  God  who  cannot  lie,'  who  will 
not  encourage  an  unfounded  expectation,  is  actu- 
ally pledged  to  bestow  the  blessing.     It  is  true, 
that  before  he  gave  the  promise,  he  was  under 
no  obligation  to  confer  the  stupendous  benefit ; 
but  having  placed  the  promise  on  record,  in  the 
face  of  heaven  and  earth,  every  attribute  of  his 
character  is  pledged  for  its  performance.     Let 
us  cherish  the  firm  assurance,  that  prayer  is  the 
very  means  appointed  for  the  attainment  of  the 
blessing.     God  himself  has  established  the  con- 
nexion between  the  means  and  the  end;   it  is 
therefore  our  duty  and  interest  to  realize  that 
connexion.      God  might  have  given  his  Holy 


220 

Spirit,  had  it  so  pleased  him,  without  any  inter- 
vention of  prayer;  but  such  is  not  his  pleasure. 
He  requires  the  act — the  reiteration — the  impor- 
tunity of  prayer ;  and  when  he  designs  largely 
to  bestow  the  gift,  he  excites  the  spirit  of  be- 
lieving importunity.  Let  our  supplication  be 
'  the  inwrought  fervent  prayer  of  the  righteous 
man,'  and  assuredly  we  shall  find  that  it  '  avail- 
eth  much.'  " 

XXIV. 

Guard  against  Levity  of  Spirit  and  De- 
meanour, 

There  have  been  times  and  sects,  in  which, 
among  many  christian  ministers,  gravity  fre- 
quently approximated  to  austerity,  and  some- 
times even  to  moroseness.  Deeply  to  be 
regretted  were  such  tendencies,  because  they 
presented  to  the  world  an  unamiable  and  re- 
pulsive, and  therefore  an  incorrect  exhibition 
of  the  religion  of  Jesus  Christ.  This  is  not 
however  an  evil  against  which  it  is  particu- 
larly necessary  to  caution  the  young  ministers 
of  the  present  day.     It  is  the  opposite  tendency 


221 

which  is  often  too  powerfully  operative.  It  is 
not  always  kept  in  mind,  that  the  office  of  Pastor 
and  Teacher  in  the  church  of  Christ  is  a  grave 
office,  and  that  its  duties  are,  from  their  very 
nature,  grave  and  serious,  involving,  both  on 
the  part  of  the  minister  and  of  the  hearers,  the 
most  awful  and  momentous  responsibility.  They 
**  who  watch  for  souls  as  those  who  must  give 
an  account,"  must  surely  appear  out  of  character, 
whenever  they  are  found  chargeable  with  incon- 
siderate levity.  There  is  an  obvious  and  pal- 
pable incongruity  in  this,  which  cannot  fail  to 
strike  the  observer,  and  to  lessen  the  degree 
of  that  moral  influence  of  incalculable  value, 
which  the  character  and  deportment  of  a  minis- 
ter should  empower  him  to  exert  over  the  minds 
of  his  hearers.  Who  can  calculate  the  degree 
in  which  the  impression  of  discourses  from  the 
pulpit  is,  on  the  one  hand,  deepened,  or,  on 
the  other,  enfeebled,  by  the  estimate  which  the 
hearer  almost  unconsciously  forms  of  the  cha- 
racter of  the  preacher  ?  Who  can  determine 
the  extent  to  which  the  materials  which  enter 
into  that  estimate  are  derived  from  the  hours 
of  social  and  unbending  intercourse  ?  Let  those 
houi's  be  illumined   by  the  smile  of  christian 


222 

cheerfulness,  benignity  and  urbanity :  let  the 
manners  of  him  who  "  ministers  in  holy  things," 
recommend  him  to  the  more  refined;  let  his 
conversation  command  the  respect  of  the  more 
intelligent ;  let  his  kindness  endear  him  to  the 
young;  but  let  there  be  no  utterance  of  the  heart, 
no  indication  of  feeling  which,  if  remembered 
in  the  sanctuary,  would  diminish  the  effect  of 
the  truth  proceeding  from  his  lips.  Let  it  be 
the  resolution  of  every  one  who  enters  on  the 
engagements  of  the  christian  ministry,  that,  rely- 
ing on  the  aids  and  succours  of  heavenly  grace, 
he  will  never  counteract  in  the  parlour  the  effect 
of  addresses  from  the  pulpit.  Let  him  indeed 
aim  at  something  more  than  this  negative  cha- 
racter of  social  intercourse  ;  and  difficult  as  is 
the  attempt,  and  rare  as  is  the  attainment,  and 
frequent  as  may  be  his  regret  at  failure,  let  him 
devotionally  and  diligently  cultivate  the  habit 
enjoined  by  the  Apostle — "  Let  your  conver- 
sation be  always  with  grace,  seasoned  with  salt, 
that  it  may  minister  grace  to  the  hearers." 

"  A  practical  doctrine,"  says  Mr.  Baxter, 
*'must  be  practically  preached.  We  must  study 
as  hard  how  to  live  well,  as  how  to  preach  well. 
We  must  think  and  think  again,  how  to  compose 


223 

our  lives,  as  may  most  tend  to  men's  salvation, 
as  well  as  our  sermons.  When  you  are  study- 
ing what  to  say  to  your  people,  if  you  have 
any  concern  for  their  souls,  you  will  be  often 
thinking  with  yourself,  *  How  shall  I  get  within 
them  ?  and  what  shall  I  say,  that  is  most  likely 
to  convince  them,  and  convert  them,  and  pro- 
mote their  salvation?'  And  should  you  not  as 
diligently  think  with  yourself,  *  How  shall  I  live, 
and  what  shall  I  do,  and  how  shall  I  dispose  of 
all  that  I  have,  as  may  most  tend  to  the  saving 
of  men's  souls?'  Brethren,  if  the  salvation  of 
souls  be  your  end,  you  will  certainly  intend  it 
out  of  the  pulpit  as  well  as  in  it !  If  it  be  your 
end,  you  will  live  for  it,  and  contribute  all  your 
endeavours  to  attain  it.  You  will  ask  concerning 
the  money  in  your  purse,  as  well  as  concerning 
other  means,  *  In  what  way  shall  I  lay  it  out  for 
the  greatest  good,  especially  to  men's  souls?* 
O  that  this  were  your  daily  study,  how  to  use 
your  wealth,  your  friends,  and  all  you  have  for 
God  as  well  as  your  tongues !  Then  should  we 
see  that  fruit  of  your  labours,  which  is  never 
otherwise  likely  to  be  seen.  If  you  intend  the 
end  of  the  ministry,  in  the  pulpit  only,  it  would 
seem  you  take  yourselves  for  ministers  no  longer 


224 

than  you  are  there.     And,  if  so,  I  think  you  are 
unworthy  to  be  esteemed  ministers  at  all." 

XXV. 

Cherish  the  strictest  Purity  of  Thought,  of 
Sentiment,  and  of  Demeanour, 

The  holy  Apostle,  when  writing  to  the  holy 
Evangelist,  towards  whom  he  cherished  the 
strongest  attachment  and  the  firmest  confidence, 
deemed  it  important  to  say,  with  paternal  solici- 
tude,— "Flee  also  youthful  lusts."  Your  safety 
when  exposed  to  temptations  of  this  character, 
lies  in  flight — speedy  and  determined  and  unhe- 
sitating flight.  "  Take  the  first  hint  from  con- 
science, "  and  let  her  warning  voice  be  to  thee  as 
the  voice  of  God.  Over  the  regions  of  imagi- 
nation, which  open  so  many  avenues  to  the 
heart,  exercise  the  strictest  vigilance,  that  not 
even  a  thought  may  linger  or  hover  there,  which 
could  be  subsequently  traced  by  the  slightest 
vestige  of  contamination  If  this  be  your  daily 
care,  it  will  be  easy  to  act  under  the  advice  thus 
administered  by  the  venerable  Abraham  Booth. 
"  Guard  habitually  against  every  appearance  of 
imprudent  and  indelicate  familiarity,  even  with 


225 

the  most  virtuous  and  pious  of  your  female 
friends.  It  is  not  even  sufficient  that  conscience 
bears  witness  to  the  purity  of  your  conduct,  and 
the  piety  of  your  motives ;  for  in  matters  of  so 
deHcate  a  nature,  there  should  not  be  the  least 
shadow  of  a  ground,  either  to  support  suspicion, 
or  to  excite  surprise.  There  is  need  for  us  to 
watch  and  pray  against  the  greatest  sins  — 
even  against  those  to  which,  perhaps,  we  never 
perceived  ourselves  to  be  much  inclined. — Of 
late,"  continues  this  exemplary  minister,  in  a 
Pastoral  Charge,  "  I  have  been  much  affected 
by  the  following  reflection: — Though,  if  not 
greatly  deceived,  I  have  h^  some  degree  of  ex- 
perimental acquaintance  -Cs^ith  Jesus  Christ  for 
almost  forty  years;  though  I  have  borne  the 
ministerial  character  for  upwards  of  twenty-five 
years;  though  I  have  been,  perhaps,  of  some 
little  use  in  the  church  of  God;  and  though  I 
have  had  a  greater  share  of  esteem  among  reli- 
gious people  than  I  had  any  reason  to  expect; 
yet,  after  all,  it  is  possible  for  me,  in  one  single 
hour  of  temptation,  to  blast  my  character — to 
ruin  my  public  usefulness — and  to  render  my 
warmest  christian  friends  ashamed  of  owning  me. 
Hold  thou  me  np,  O  Lord,  and  I  shall  be  safe! 


226 

Ah,  brother,  there  is  little  reason  for  any  of  us 
to  be  high-minded ;  and  therefore,  happy  is  the 
man  that  feareth  always." 

XXVI. 

Cultivate,  and  disjjlaij,  the  most  delicate 
sense  of  Honour,  in  all  the  intercourses  of 
Life. 

In  estimating  the  confidence  which  we  are 
authorized  to  repose  in  the  honour  of  any  indi- 
vidual, we  are  accustomed  to  take  into  view  the 
rank  he  holds  in  society — the  occupation  in 
which  he  is  engaged — the  education  he  originally 
received — the  habits  of  feeling  induced  by  his 
pursuits  and  his  connexions,  and,  above  all,  the 
principles  and  sentiments  with  which  his  mind  is 
imbued.  If  then  we  feel  justified  in  placing 
dependence  on  the  honour  of  a  religious  trades- 
man, of  a  christian  merchant — of  one  who 
combines  the  feelings  of  a  gentleman  with  the 
feelings  of  a  christian ;  of  what  character  ough  t 
to  be  the  honour  of  a  christian  minister  ?  Ought 
it  not  to  be  characterized  by  the  nicest  and  most 
unsullied  delicacy  ?  Ought  it  not  to  be  elevated 
far   above  the    slightest   ground   of  suspicion  ? 


227 

Ought  it  not  to  inspire  with  the  firmest  con- 
fidence every  friend,  every  relative,  every  neigh- 
bour, every  hearer  ?  Ought  it  not  to  difiuse 
around  the  minister  of  truth  an  atmosphere,  in 
which  friendship  can  freely  breathe,  and  slander 
scarcely  live  ?  Ought  not  the  public  teacher  of 
religion  to  be  a  man  "  of  good  report  among 
them  that  are  without,"  and  still  more  among 
them  that  are  within  the  church?  Ought  he 
not  to  afford  a  beauteous  and  an  attractive  ex- 
emplification of  "  whatever  things  are  true  and 
whatever  things  are  honourable,  and  whatever 
things  are  just,  and  whatever  things  are  pure, 
and  whatever  things  are  lovely,  and  whatever 
things  are  of  good  report  ?  " 

From  the  commencement,  then,  to  the  termi- 
nation of  his  pastoral  career,  let  the  christian 
minister  display  the  most  exquisite  and  unim- 
peachable honour.  Let  him  be  solicitous  to 
redeem  every  pledge  he  has  ever  given,  in  public 
or  in  private.  Let  the  confidential  disclosures 
and  communications  poured  into  his  private  ear, 
and  intrusted  to  his  safe-keeping,  be  as  secure 
from  currency  as  before  he  was  in  possession  of 
the  confided  statements.  Let  character  and 
property  and  every  valued  deposit  find  in  him  a 


228 

sanctuary  far  remote  from  all  danger  of  spolia- 
tion. Let  it  be  impossible  for  any,  without  the 
utmost  perverseness  of  intellect,  or  the  grossest 
injustice  of  representation,  to  ascribe  to  him  any 
injury  affecting  their  fortunes,  their  families,  or 
their  reputation.  Let  the  purest  honour,  guided 
by  a  conscience  void  of  offence  and  enlightened 
by  the  Word  of  God,  regulate  his  domestic  eco- 
nomy— the  settlement  of  all  his  pecuniary  and 
secular  transactions — and  every  form  and  species 
of  his  intercourse  with  his  family,  with  his  flock, 
and  with  society  at  large. 

If  in  every  degree  of  social  intercourse  the 
christian  minister  should  act  on  principles  of 
honour,  how  inexpressibly  important  is  it,  that 
these  principles  should  regulate  all  approxima- 
tions to  intimacy  with  individuals  of  the  other 
sex,  and  especially  such  as  may  involve  the  ten- 
derest  and  the  strongest  affections  of  the  heart. 
"Some  young  ministers,"  it  is  observed  by  the 
author  of  the  valuable  '  Sketches  of  Human 
Nature,'  "  by  paying  particular  attentions  to 
young  women,  have  led  them  to  suppose,  that 
they  really  intended  to  ask  them  in  marriage,  and 
yet  when  they  had  it  in  their  power  to  marry, 
-have  paid  their  addresses  to  others  !     The  folly, 


229 

however,  (and  in  many  cases  the  criminality, 
with  which  they  were  thus  chargeable)  has 
usually  been  followed  by  its  own  punishment. 
Their  comfort  h^s  been  greatly  marred,  by  the 
consciousness  of  having  most  unguardedly  tri- 
lled with  the  affections  of  one,  whom  they  had 
reason  to  esteem ;  and  their  usefulness  has  been 
impaired,  by  the  story  of  such  an  attachment 
going  abroad ;  while,  perhaps  in  the  course  of  its 
circulation,  many  circumstances  of  aggravation 
are  added,  to  establish  the  charge  of  cruelty  and 
unfaithfulness.  Let  then  christian  ministers  be 
especially  on  their  guard  against  any  language 
which  can  be  fairly  construed,  as  expressive  of 
peculiar  partiality,  where  they  have  no  such 
meaning;  and  where  they  are  engaged,  let  the 
thought  of  every  other  individual  be  at  once 
most  entirely  dismissed  from  their  minds  !  "  To 
act  a  contrary  part  is  basely  to  trample  on  all 
the  laws  of  honour  both  human  and  divine,  and 
to  forfeit  all  right  and  title  to  the  appellation  of 
a  man  of  honour  both  in  the  church  and  in  the 
world. 


230 

XXVII. 

Remember  the  pre-eminent  importance  of 
Prudence  and  Discretion, 

Dr.  Campbell  has  the  following  remarks  in 
his  Lectures  on  the  Pastoral  Character.  "  The 
ancient  saying,  *  Nullum  numen  abest  si  sit  pru- 
dentia,'  has  a  very  important  meaning.  It  holds 
also  in  the  converse,  *  Nullum  numen  adest,  ni 
sit  prudentia.'  Or  to  give  a  christian  turn  to 
the  sentiment,  we  may  say.  Every  virtue  will 
attain  its  end,  when  conducted  by  prudence ;  as, 
on  the  contrary.  No  virtue  will  answer  its  end, 
where  prudence  is  wanting  to  direct  it.  Is  not 
the  same  lesson,  in  effect,  taught  us,  in  more 
emphatic  terms,  by  our  blessed  Lord,  where  he 
commands  us  to  join  the  wisdom  of  the  serpent 
to  the  innocence  of  the  dove  ?  As  the  latter  is 
necessary  for  preserving  the  former  from  dege- 
nerating into  low  cunning  and  artifice,  so  the 
former  is  necessary  to  serve  the  latter  both  as  a 
guide  and  as  a  guard." 

If  there  be  any  one  profession  or  situation  in 
life,  in  which  more  than  in  all  others,  prudence 
is  essential,  and  in  which  more  than  in  all  others, 


231 

indiscretion  is  prejudicial,  it  is  unquestionably 
that  of  the  christian  minister.  He  has  inter- 
course with  men  of  all  classes,  of  all  prejudices, 
and  of  all  habits.  He  finds  in  every  one  of  them 
a  keen-eyed  observer  of  his  temper  and  conduct ; 
but  by  no  means  in  every  one  of  them  a  kind  or 
a  christian  observer.  He  finds  not  a  few  arro- 
gating to  themselves  the  right  of  arraigning  at 
the  tribunal  of  their  judgment,  not  only  his 
public  discourses,  and  his  public  conduct,  but  all 
his  habits,  all  his  plans,  all  his  visits,  and  all  his 
expressions.  In  the  hours  of  social  intercourse, 
amid  the  numerous  recitals  of  the  actions  and  the 
words  of  others,  he  is  often  appealed  to  for  an 
opinion;  and  that  opinion,  if  ingenuously  and 
unguardedly  expressed,  may  itself  be  again  and 
again  employed  as  an  instrument  of  incalculable 
evil,  working  dissension  and  alienation  in  the 
minds  of  those  against  whom  it  may  be  di- 
rected, without  the  knowledge  or  intention  of  the 
speaker  himself.  "  What  manner  of  person 
then  ought  he  to  be  in  all  holy  conversation  and 
godliness,"  and  in  all  discretion  and  prudence ; 
constantly  on  his  guard  to  avoid  even  the  slight- 
est appearance  of  evil !  How  much  he  needs  the 
knowledge  of  his  own  heart — the  knowledge  of 
l2 


232 

human  nature  in  all  its  leading  and  characteristic 
varieties — and  that  degree  of  the  knowledge  of 
the  world,  which  is  to  be  attained  without  con- 
tracting its  defilement !  How  much  he  needs 
the  sustaining  influence  of  that  conscious  recti- 
tude of  principle,  which  will  elevate  him  above 
the  depressing  influence  of  '^idle  words"  and 
"  hard  speeches ;"  and  at  the  same  time  how 
much  he  needs  that  christian  circumspection 
which  will  preserve  him  from  offending,  even  in 
word,  against  the  rules  of  the  strictest  propriety 
and  the  most  delicate  decorum !  Far  be  it  from 
him  to  make  the  slightest  approach  to  those 
slight  and  almost  undefined  boundaries,  which 
separate  imprudence  from  impropriety,  and  im- 
propriety from  criminality.  With  a  humble  and 
a  prayerful  mind,  let  him  seek  from  the  "  Giver 
of  every  good  and  perfect  gift,"  the  grace  by 
which  "  in  all  things  he  may  adorn  the  doctrine 
of  his  God  and  Saviour." 

XXVIII. 

Study  and  display  that  Courtesy ^  ivhich  is  the 
essence  of  true  Politeness, 

There  is  much  of  truth  and  beauty  in  the  fol- 
lowing remarks  of  the  late  Dr.  Thomas  Brown, 


233 

of  Edinburgh.  "  Politeness,  in  ail  its  most  im- 
portant respects,  is  nothing  more  than  the 
knowledge  of  the  human  mind  directing  general 
benevolence.  It  is  the  art  of  producing  the 
greatest  happiness,  which,  in  the  mere  external 
courtesies  of  life,  can  be  produced ;  by  raising 
such  ideas  or  feelings  in  the  minds  of  those  with 
whom  we  are  conversant,  as  will  afford  the  most 
pleasure;  and  averting,  as  much  as  possible, 
every  idea  which  may  lead  to  pain.  It  implies, 
therefore,  when  perfect,  a  fine  knowledge  of  the 
natural  series  of  thoughts,  so  as  to  distinguish, 
not  merely  the  thought  which  will  be  the  imme- 
diate or  near  effect  of  what  is  said  or  done,  but 
those  which  may  arise  still  more  remotely ;  and 
he  is  the  most  successful  in  this  art  of  giving 
happiness,  who  sees  the  future  at  the  greatest 
distance." 

That  courtesy  which  true  philosophy  assists 
us  to  acquire,  true  religion  commands  us  to  dis- 
play. "  Be  pitiful ;  be  courteous" — are  injunc- 
tions of  apostolic  authority ;  and  a  practical 
regard  to  these  precepts  is  of  no  small  impor- 
tance in  the  discharge  of  the  christian  ministry. 
Its  object  is  to  open  the  minds  of  men  to  receive 
and  embrace   the  truth.     The  minister  of  the 


234 

gospel  is  the  advocate  who  pleads  the  cause  of 
truth,  and  endeavours,  by  reasoning  and  persua- 
sion, to  overcome  the  proud  reluctance  of  the 
human  mind,  to  admit  its  humbling  doctrines 
and  sin-opposing  precepts.  Shall  the  pleader, 
then,  at  the  bar  of  the  human  mind,  set  at  defi- 
ance the  laws  of  the  human  mind  ;  and  instead 
of  conciliating,  by  the  kindness  and  courtesy  of 
his  address,  shall  he  deepen  prejudice,  by  all 
that  has  the  aspect  of  being  coarse  and  rude  and 
vulgar  and  unfeeling?  Is  it  the  part  of  wisdom 
or  of  goodness,  to  inspire  the  disgust  of  those 
who  are  distinguished  by  education  and  refine- 
ment ;  or  to  counteract,  by  cold  repulsiveness 
of  manners,  in  the  hour  of  social  intercourse, 
the  effect  produced  by  the  display  of  talent,  of 
fidelity,  or  of  earnestness,  in  the  hour  oi  public 
worship?  Will  the  christian  minister  rise  in 
reputation,  or  advance  in  the  acquisition  of  moral 
influence,  by  being  deemed  no  fit  companion 
for  men  of  refinement,  and  men  of  family,  and 
men  of  taste,  and  men  of  letters  ?  So  deemed 
not  that  accomplished  advocate  of  the  cause  of 
Christ,  who  was  "  all  things  to  all  men,  that  he 
might  by  all  means  save  some."  Never  was 
man  more  deeply  versed  in  the  knowledge  of  the 


235 

ways  which  lead  to  the  human  heart ;  and  never 
was  man  more  disposed,  by  principle,  and  by 
feeling,  to  apply  that  knowledge  to  the  bene- 
volent purpose  of  opening  the  heart,  even  in  its 
most  hidden  recesses,  to  the  influence  of  the 
truth  which  saves  and  sanctifies.  Who  would 
attempt  to  portray  the  character  of  Paul  —  (or 
who  would  recognize  the  likeness,  if  attempt- 
ed)— without  the  kindness  and  the  gentleness, 
and  the  suavity  and  the  sympathy,  which  he 
himself  copied  from  the  model  of  absolute  per- 
fection? Let  then  the  young  minister  of  the 
gospel  of  reconciliation  be,  in  these  respects,  an 
imitator  of  Paul,  even  as  Paul  was  an  imitator 
of  Christ! 

XXIX. 

Observe  Punctuality  in  all  your  Engagements. 

If  a  man  were  to  spend  his  days  in  perfect 
seclusion,  he  would  still  be  a  gainer  by  the  habit 
of  regularity,  in  the  distribution  of  his  time  and 
his  pursuits ;  but  its  importance  obviously  in- 
creases with  the  extent  of  his  connexions,  and 
the  number  of  his  engagements.  If  regularity 
be  that  which  a  man  owes  to  himself,  punctuality 


236 

is  that  which  he  owes  to  others.  '*  Appoint- 
ments," observes  Mr.  Cecil,  "become  debts;  I 
owe  you  punctuahty,  if  I  have  made  an  ap- 
pointment with  you;  and  have  no  right  to  throw 
away  your  time,  if  I  do  my  own.  Punctuahty 
is  important,  because  it  subserves  the  peace  and 
good  temper  of  a  family  :  the  want  of  it  not 
only  infringes  on  necessary  duty,  but  sometimes 
excludes  the  duty.  Punctuality  is  important;  as 
it  gains  time:  it  is  like  packing  things  in  a  box; 
a  good  packer  will  get  in  half  as  much  more  as 
a  bad  one.  —  The  calmness  of  mind  which  it 
produces  is  another  advantage  of  punctuality  : 
a  disorderly  man  is  always  in  a  hurry ;  he  has 
no  time  to  speak  with  you,  because  he  is  going 
elsewhere ;  and  when  he  gets  there,  he  is  too 
late  for  his  business,  or  he  must  hurry  away  to 
another  before  he  can  finish  it.  It  was  a  wise 
iTfiaxim  of  the  Duke  of  Newcastle — *  I  do  one 
thing  at  a  time.' — Punctuality  gives  weight  to 
character:  *  such  a  man  has  made  an  appoint- 
ment ;  then  I  know  he  will  keep  it.'  And  this 
generates  punctuality  in  you  ;  for  like  other 
virtues,  it  propagates  itself." 

If  these  pointed  and  judicious  remarks  are 
applicable  to  men  of  every  profession  and  occu- 


237 

pation ;  if  they  are  important  to  the  man  of 
business,  and  to  the  man  of  letters,  they  are 
of  still  greater  importance  to  the  christian  minis- 
ter. If  he  would  consult  his  own  tranquilhty ; 
if  he  would  be  an  economist  of  invaluable  time ; 
if  he  would  do  justice  to  his  sacred  engage- 
ments; if  he  would  advance  in  the  esteem  and 
confidence  of  his  numerous  connexions ;  let  him, 
although  without  excessive  and  over-anxious 
preciseness,  pay  due  regard  to  the  claims  of 
punctuality. 

XXX. 

Do  not  hastily  abandon  a  Station  of  Use- 
fulness in  which  you  have  acquired  a  Moral 
Influence, 

"  Influence,"  says  Mr.  Cecil,  "  whether  de- 
rived from  money,  talents,  or  connexions,  is 
Power.  Whoever  neglects  or  misapplies  this 
power,  is  an  unprofitable  servant. — Even  men 
of  feeble  public  talents  may  acquire  much  influ- 
ence, by  kindness  and  consistency  of  character. 
Ministers  are  defective,  in  resting  their  personal 
influence  too  much  on  their  public  ministry : 
time  will  give  weight  to  a  man's  character ;  and 
l3 


238 

it  is  one  advantage  to  a  man,  to  be  cast  early 
into  his  situation,  that  he  may  earn  a  character." 
If  these  remarks  are  just,  as  undoubtedly  they 
are,  then,  by  abandoning  a  station  where  useful 
influence  has  been  gradually  attained,  a  minister 
makes  the  costly  sacrifice  of  no  small  portion  of 
these  earnings  of  many  years.  It  is  not  the 
whole,  nor  perhaps  the  greater  part  of  that 
influence,  which  he  can  reasonably  expect  to 
transfer  to  another  station.  It  is  an  influence 
over  minds  of  various  orders,  which,  by  his 
ministry,  he  has  trained ;  and  those  minds  are 
better  prepared,  and  more  fully  disposed,  to 
receive  benefit  by  his  ministrations,  than  by 
those  of  any  other  man,  although  more  splen- 
didly gifted  than  himself.  It  is  an  influence 
arising  from  continued  intercourse ;  emanating 
from  the  growth  of  character,  and  receiving 
constant  accessions  of  strength  from  reciproci- 
ties of  kindness.  By  removing  to  other  scenes, 
and  other  connexions,  these  advantages  are,  in 
a  great  degree,  surrendered;  and  the  minister 
who  thus  transfers  his  services  to  another,  and 
a  distant  sphere  of  exertion,  places  himself,  in 
some  respects,  in  circumstances  of  retrograda- 
tion,  and  has  to  recommence  the  work  which 


239 

had  been  previously  far  advanced.  These  re- 
marks are  not  made  with  a  view  to  intimate, 
that  a  change  of  station  is,  in  no  instances, 
justifiable ;  but  with  a  view  to  urge  the  most 
cautious  and  deliberate  consideration,  in  weigh- 
ing the  cettain  disadvantages  against  the  pro- 
bable benefits  of  the  change.  That  change  is 
unquestionably  to  be  avoided  as  an  evil,  which 
does  not  reasonably  authorize  the  expectation  of 
a  decided  preponderance  of  good. 


AN  ADDRESS* 


DELIVERED  IN  THE  THEOLOGICAL  SEMINARY,  ANDOVER, 
September  21,  1824, 

BY  THE 

REV.  JUSTIN  EDWARDS, 

PASTOR   OF   THE   SOUTH    CHURCH   IN    ANDOVER. 


Eloquence  is  the  art  of  speaking  well.  Speak- 
ing well,  is  speaking  in  such  a  manner  as  tends  to 
accomplish  the  object  of  the  speaker.  And  that 
speaking  is  the  best,  or  the  most  eloquent,  which 
most  strongly  tends  to  accomplish  the  object. 
The  objects  of  speakers  are  various ;  and  not  un- 
frequently  the  same  speaker  has  in  view  different 
objects.  They  may  all,  however,  be  classed  under 
two  heads,  immediate,  and  ultimate. 

The  immediate  object  generally  is  to  influence 
minds ;  to  lead  them  to  think,  feel,  and  act.  A 
speaker   does   not,   however,   design   to   lead  men 

*  This  Address  confirms  so  forcibly,  and  illustrates  so  admira- 
bly, many  of  the  principles  inculcated  in  the  preceding  pages, 
that,  with  most  respectful  gratitude  to  the  eloquent  Author,  it  is 
appended  to  this  Edition. 


242 

merely  to  think,  feel,  and  act,  but  to  do  this  in 
a  certain  way.  That  way  he  intends  himself  to 
mark  out.  By  communicating  his  thoughts,  exhi- 
biting his  feelings,  and  by  means  of  speech,  looks, 
and  actions,  bringing  these  into  contact  with  their 
minds,  he  designs  to  lead  them  to  start,  and  move 
onward  in  the  direction  which  the  impulse  of  his 
own  mind  shall  give  them. 

The  ultimate  object  generally  is  some  good,  real 
or  imaginary,  which  he  expects  to  result  from  such 
a  course  of  thought,  feeling,  and  action. 

Sacred  eloquence  is  the  art  of  speaking  well  on 
sacred  subjects.  These  are  subjects  which  relate  to 
God,  to  Jesus  Christ,  to  the  Holy  Ghost,  to  the 
souls  of  men,  and  to  eternity.  All  subjects  relate 
more  or  less  to  these,  but  sacred  subjects  appropri- 
ately, are  those  which  relate  more  immediately  and 
directly  to  these  objects.  They  relate  especially  to 
the  wondrous  manifestation  of  the  Godhead  for  the 
deliverance  of  unnumbered  millions  of  our  race 
from  the  ruins  of  apostasy,  and  their  exaltation  to 
the  holiness  and  bliss  of  heaven.  The  character 
of  God,  the  creation  and  fall  of  man,  the  way  opened 
for  his  recovery  by  the  incarnation,  obedience,  and 
death  of  Christ;  the  transformation  of  those  who 
believe,  by  the  power  of  the  Holy  Ghost,  into  the 
divine  image ;  the  dissolution  of  the  world,  and  the 
eternal  destinies  of  the  righteous  and  the  wicked, 
are  all  appropriately  subjects  of  sacred  eloquence. 


243 

Public  speaking  on  these  subjects  is  an  ordinance 
of  divine  appointment.  To  speak  well  upon  them, 
is,  to  speak  in  such  a  manner  as  tends  to  accomplish 
the  object  of  that  appointment.  And  that  speaking 
is  always  the  best,  or  most  eloquent,  which  most 
strongly  tends  to  accomplish  that  object. 

Hence  arise  three  questions,  viz. — What  was  the 
object  of  God  in  appointing  the  ordinance  of  public 
speaking  on  sacred  subjects  ?  What  kind  of  speak- 
ing most  strongly  tends  to  accomplish  that  object  ? 
And  how  may  men  of  competent  talents  and  learn- 
ing, attain  to  that  kind  of  speaking?  In  a  plain 
practical  manner  to  answer  these  questions  will  be 
my  object  in  this  address. 

What  was  the  object  of  God  in  appointing  the 
ordinance  of  public  speaking  on  sacred  subjects  ? 

It  was  the  promotion  of  his  glory  in  the  salvation 
of  men.  This  salvation  consists  in  deliverance  from 
a  state  of  eternal  sinning,  and  suffering ;  and  in  ex- 
altation to  a  state  of  eternal  holiness  and  bliss.  The 
term  on  which  this  salvation  is  granted  is  a  change 
of  character,  from  a  state  of  enmity,  to  a  state  of 
friendship  with  God.  This  change  is  manifested  by 
repentance  of  sin,  faith  in  Jesus  Christ,  and  obe- 
dience to  his  commands.  The  grand  means  of 
effecting  it,  is,  by  divine  appointment,  public  speak- 
ing. This  then  is  the  object  of  sacred  eloquence, — 
to  reconcile  men  to  God,  for  the  purpose  of  lyromot'mg 
his  glory  in  their  salvation. 


244 

This  is  stated  to  be  the  object,  by  the  highest 
authority.  Said  one  of  the  most  eloquent  men  that 
ever  lived,  who  was  taught  this  divine  art  from 
heaven,  and  who  spake  as  he  was  moved  by  the 
Holy  Ghost,  "  Knowing  the  terror  of  the  Lord  we 
persuade  men."  To  what  did  he  persuade  them  ? 
"Be  ye  reconciled  to  God."  "We  pray  you  in 
Christ's  stead,  be  ye  reconciled  to  God."  "  Believe 
on  the  Lord  Jesus  Christ."  And  "  whether  ye  eat, 
or  drink,  or  whatsoever  ye  do,  do  all  to  the  glory 
of  God."  Why  did  he  wish  to  persuade  them  to 
this  ?  "  Knowing  the  terror  of  the  Lord."  "  Other 
foundation  can  no  man  lay  than  that  is  laid,  which  is 
Jesus  Christ."  "  Neither  is  there  salvation  in  any 
other ;  for  there  is  none  other  name  under  heaven, 
given  among  men,  whereby  we  must  be  saved." 
*'  And  he  that  believeth  not  the  Son  shall  not  see 
life,  but  the  wrath  of  God  abideth  on  him."  "  The 
Lord  shall  be  revealed  from  heaven  with  his  mighty 
angels  in  flaming  fire,  taking  vengeance  on  them  that 
know  not  God,  and  that  obey  not  the  gospel  of 
our  Lord  Jesus  Christ,  who  shall  be  punished  with 
everlasting  destruction  from  the  presence  of  the 
Lord,  and  from  the  glory  of  his  power."  To  save 
men  from  this  overwhelming,  and  endless  destruc- 
tion, and  to  raise  them  to  that  "  exceeding  and 
eternal  weight  of  glory,"  is  the  object  of  sacred 
eloquence.  This  was  the  object  of  Paul.  It  was 
the  object  of  Him  who  spake  as  never  man  spake. 


245 

It  is  the  object  of  all  who  are  like  him,  and  who, 
with  his  spirit,  engage  in  this  employment.  This 
ought  to  be  the  object  of  every  minister  of  the 
gospel ;  and  of  every  individual  who  unites  with 
this  Society  for  the  purpose  of  improvement  in  sa- 
cred eloquence.  And  on  this  occasion,  Brethren,  I 
shall  take  it  for  granted  that  this  is  your  object. 
I  shall  take  it  for  granted  that  your  object  is  the 
same  with  that  of  Paul,  from  the  memorable 
period  when  light  shone  around  about  him  from 
heaven,  and  it  was  said  of  him,  "  behold,  he  pray- 
eth ;"  and  when  he  was  borne  onward,  by  the  love 
of  Christ,  through  perils  of  waters,  perils  of  rob- 
bers, perils  by  his  own  countrymen,  by  the  heathen, 
in  the  city,  in  the  wilderness,  in  the  sea,  among 
false  brethren,  in  weariness  and  painfulness,  hun- 
ger, cold,  thirst  and  nakedness,  not  counting  life 
dear  to  him,  till  he  broke  out  in  triumphant  strains, 
"  I  have  fought  a  good  fight,  I  have  finished  my 
course,  I  have  kept  the  faith.  Henceforth  there 
is  laid  up  for  me  a  crown  of  righteousness,  which 
the  Lord,  the  righteous  Judge,  shall  give  me  at  that 
day  ;  and  not  to  me  only,  but  unto  all  them  also 
that  love  his  appearing."  Yes,  I  hear  your  hearts 
echo, — This  is  the  object. 

What  kind  of  speaking  then  most  strongly  tends 
to  accomplish  this  object  ?  It  is  not  every  kind  of 
speaking  ;  nor  is  it  every  kind  of  speaking  on  sa- 
cred subjects.      "  What  is  the  chaff  to  the  wheat, 


246 

saith  the  Lord  ?"  "  If  I  say  unto  a  wicked  man, 
Thou  shalt  surely  die,  and  thou  dost  not  warn  that 
wicked  man,  he  shall  die." 

What  kind  of  speaking  then  will  save  men  1  I 
hear  it  whispered, —  "No  kind  of  speaking  what- 
ever. To  save  men  is  the  work  of  God.  Repen- 
tance of  sin,  and  faith  in  Jesus  Christ  are  his  gifts. 
It  is  not  of  him  that  willeth,  nor  of  him  that  run- 
neth, but  of  God  that  showeth  mercy."  I  know  it. 
Every  man  who  understands,  and  believes  the  Bible, 
knows  it.  Paul  may  plant,  and  Apollos  may  water, 
but  God  giveth  the  increase.  But  how  does  he 
give  it?  Without  the  planting  of  Paul,  and  the 
watering  of  Apollos,  or  with  them  ?  After  he  has 
appointed  means,  and  commanded  men  to  use  them, 
does  he  give  his  blessing  without  the  use  of  those 
means,  or  with  it  ?  And  does  the  fact  that  he  gives 
the  blessing,  render  the  means  which  he  has  ap- 
pointed useless  ?  Does  it  give  the  least  hope,  or 
furnish  the  least  excuse  to  those  that  neglect  them  ? 
Let  God  answer.  "He  that  is  idle  in  seed  time 
shall  beg  in  harvest,  and  have  nothing."  Although 
neither  is  he  that  planteth  any  thing,  neither  he  that 
watereth,  as  to  being  the  author  of  blessings,  yet 
he  that  planteth  and  he  that  watereth  are  both  as 
i;;istruments  essential ;  because  God  has  appointed 
them.  And,  working  all  things  after  the  counsel 
of  his  own  will,  he  gives  blessings  in  the  way  of 
his   own  appointment.     Hence  it  is  a  principle  in 


247 

his  administration,  settled  as  the  ordinances  of 
heaven,  that,  "as  a  man  soweth  so  shall  he  reap." 
And  this  is  as  true  in  spiritual  things,  as  in  tem- 
poral. He  of  whom  are  all  things,  and  by  whom 
are  all  things,  ordinarily  apportions  the  harvest  in 
kind,  and  quantity,  to  the  seed  sown,  the  ground 
cultivated,  and  the  labour  bestowed  upon  it.  Hence 
the  foundation  for  that  which  is  the  glory  of  crea- 
tures in  a  state  of  probation,  an  abiding  conviction 
of  absolute  dependence  on  God,  and  of  obligation 
perfectly  to  obey  him;  leading  to  deep  humility, 
fervent  gratitude,  untiring  perseverance  in  duty,  a 
disposition  to  view  all  blessings  as  the  gifts  of  God, 
and  render  to  him  for  ever  all  the  glory.  And  this, 
instead  of  palsying  the  powers  of  the  human  soul, 
will  raise  them  to  the  highest  pitch  of  exertion. 
It  will  give  to  men  a  boldness  and  an  energy,  a 
vigour  and  perseverance,  both  in  willing  and  in 
doing,  which  nothing  but  a  conviction  that  God  is 
working  in  them  both  to  will  and  to  do,  will  ever 
accomplish.  Hence  when  he,  in  whom  dwelt  the 
fulness  of  the  Godhead  bodily,  would  lead  those 
who  were  not  sufficient  of  themselves,  even  to  think 
any  thing  as  of  themselves,  to  undertake,  and  to 
accomplish,  the  most  difficult  and  glorious  work 
ever  thought  of  by  mortals,  he  told  them,  "  With- 
out me  ye  can  do  nothing."  Having  fastened  the 
conviction  of  this  truth  in  their  minds,  he  com- 
manded,  "  Go    ye  into   all   the   world  and  preach 


248 

the  gospel  to  every  creature."  And  to  sweep  away 
every  objection  which  the  ignorance,  sloth,  pride, 
or  malice  of  men  could  raise,  he  said,  "  He  that 
believeth,  and  is  baptized  shall  be  saved ;  and  he 
that  believeth  not  shall  be  damned."  "  And  lo,  I  am 
with  you  alway,  even  unto  the  end  of  the  world." 

Believing  his  declaration,  and  relying  on  his 
promise,  as  workers  together  with  him,  they  went 
forth  in  the  plenitude  of  their  weakness,  and  his 
strength,  conquering  and  to  conquer.  Satan  and  his 
legions,  driven  out  from  strong  holds  which  they 
had  fortified  for  ages,  surrendered  their  captives, 
and  retired  in  dismay  before  this  band  of  martyrs, 
as  they  waved  in  holy  triumph,  from  continent  to 
continent,  the  banners  of  the  cross.  Songs  of 
deliverance,  even  from  eternal  death,  broke  from  a 
thousand  tongues,  and  ten  thousand  hearts  poured 
forth  their  choicest  strains  to  God  their  deliverer. 
But  in  doing  this,  they  lost  sight  neither  of  the 
instruments,  nor  of  him  who  used  them.  With  one 
breath  they  cried,  "  How  beautiful  upon  the  moun- 
tains are  the  feet  of  them  that  bring  good  tidings, 
and  that  publish  the  gospel  of  peace  !"  With  the 
next  they  cried,  "  Unto  him  that  loved  us,  and 
washed  us  from  our  sins  in  his  own  blood,  and  hath 
made  us  kings  and  priests  unto  God  and  his  Father, 
to  him  be  glory  and  dominion,  for  ever  and  ever." 

So  it  has  been,  in  every  generation.  So,  we  learn 
from  the  Bible,  it  will  be.   "  I  heard  a  voice,  saying, 


249 

Who  are  these,  and  whence  came  they  ?  I  looked, 
and,  lo,  a  muhitude,  which  no  man  could  number,  of 
all  nations,  and  kindreds,  and  people,  and  tongues, 
stood  before  the  throne  of  God,  and  the  Lamb, 
clothed  with  white  robes,  and  palms  in  their  hands, 
and  cried  with  aloud  voice,  saying.  Salvation  to  our 
God  that  sitteth  upon  the  throne,  and  unto  the 
Lamb."  Such,  by  divine  appointment,  are  to  be  the 
trophies  of  sacred  eloquence.  Attended  by  the 
power  of  the  Holy  Ghost,  it  is  destined  to  be  the 
means  of  peopling  heaven ;  preparing  multitudes 
which  no  man  can  number  to  shine  before  the 
throne  of  God  in  the  lustre  of  his  image,  and  reflect 
the  brightness  of  his  glory  through  the  universe. 

The  question  then  returns,  and  with  augmented 
interest,  What  kind  of  speaking  most  strongly  tends 
to  accomplish  this  ?  How  must  a  man  speak  in 
order  to  promote,  to  the  greatest  extent,  the  salva- 
tion of  men  ? 

He  must  declare  all  the  truths  which  God  reveals^ 
in  the  connexions  in  which  he  reveals  them.  And 
he  must  declare  them  with  those  feelings  which  these 
truths  clearly  apprehended,  cordially  embraced,  and 
faithfully  obeyed  tvill  insjnre.  The  only  reason  why 
preaching  of  any  kind  is  ever  effectual  to  the  salva- 
tion of  men,  is,  God  has  appointed  it,  and  attends 
it  with  his  blessing.  And  he  has  not  only  ap- 
pointed that  men  should  preach,  but  has  told  them 
what  to  preach.      "  Preach  the  preaching  that  I  bid 


250 

thee."  "  Hear  the  word  at  my  mouth,  and  give 
them  warning  from  me."  *'  He  that  hath  my  word, 
let  him  speak  my  word  faithfully.''  This  requires 
him  to  preach  whatever  God  reveals,  and  as  he 
reveals  it.  A  preacher  has  nothing  to  do  to  invent 
new  truths,  to  preach  those  which  God  does  not 
reveal,  or  those  which  he  does,  in  any  different  man- 
ner and  connexion  from  what  he  reveals  them.  To 
the  law  and  the  testimony — if  preachers  speak  not 
according  to  these,  there  is  no  light  in  them.  The 
law  of  the  Lord,  as  he  reveals  it,  is  perfect,  convert- 
ing the  soul.  It  needs  only  to  be  understood,  and 
obeyed,  to  prepare  men  for  heaven.  The  testimony 
of  the  Lord,  as  he  gives  it,  is  sure,  making  wise  the 
simple.  All  that  a  preacher  has  to  do,  is,  in  the 
clearest  and  kindest  manner,  to  exhibit  this ;  illus- 
trate it  to  the  understanding,  and  impress  it  upon  the 
heart.  "  Go  ye  into  all  the  world,  and  preach  the 
gospel  to  every  creature."  This  gospel  is  that  reve- 
lation which  is  made  to  men  in  the  Bible ;  all  of 
which  is  given  by  inspiration  of  God,  and  is  profit- 
able, for  doctrine,  reproof,  correction,  and  instruction 
in  righteousness,  that  the  man  of  God  may  be  per- 
fect, thoroughly  furnished  unto  every  good  work. 
The  whole  of  this  revelation,  would  you  be  instru- 
mental to  the  greatest  extent  in  saving  souls,  you 
must  preach,  and  nothing  more.  The  Bible  must 
be  to  you  what  the  pillar  of  fire  and  of  cloud  was  to 
Moses.      Where  that  goes,  you  must  go.      If  you 


251 

stop,  God  moves  on  without  you.  You  are  left 
behind,  in  a  wilderness,  without  a  guide,  without  a 
helper.  Your  safety  and  your  success  both  depend 
upon  following  him.  Where  he  stops,  you  must 
stop.  If  you  move,  go  which  way  you  will,  you 
go  without  God.  Fight  as  you  may,  you  only  beat 
the  air.  Instead  of  conquering,  you  are  con- 
quered. Or  if  you  seem  to  yourselves  to  gain  a 
temporary  triumph,  and  begin  to  scowl  upon  less 
adventurous  spirits,  who  dare  not  move  without 
God,  it  is  only  a  feint  of  the  enemy  to  draw  you 
into  thicker  ambush,  and  sink  you  into  deeper  ruin. 
You  may  imagine  that  you  have  hosts  strong  and 
mighty,  who  can  overcome  in  battle ;  but,  like  the 
Egyptians  in  the  sea,  the  more  numerous  your  hosts, 
and  the  heavier  your  artillery,  the  deeper  you  sink. 
In  a  warfare  like  this,  nothing  can  be  done  without 
God.  And  he  will  accompany  none,  but  those  who 
follow  him. 

Would  you  rise  in  sacred  eloquence  to  the  high- 
est possible  pitch,  your  eloquence,  as  to  matter, 
must  be  the  echo  of  the  eloquence  of  God.  That, 
like  its  author,  is  perfect.  The  perfection  of  human 
eloquence  is  to  be  like  it.  That  is  the  pattern 
which  you  must  always  follow.  And  those  who 
honour  me,  saith  God,  I  will  honour ;  but  those 
who  despise  me,  shall  be  lightly  esteemed.  Canst 
thou  draw  out  leviathan  with  thy  hook  ?  or  pierce 
his  sides  with  thy  spear  ?     Thine  iron  he  esteemeth 


252 

as  straw,  and  thy  brass  as  rotten  wood.  Thy  darts 
he  esteemeth  as  stubble,  and  he  laugheth  at  the 
glittering  of  thy  spear.  When  a  strong  man  armed 
keepeth  his  house  his  goods  are  in  peace.  A. 
stronger  than  he  must  come  upon  him,  and  take 
away  his  armour,  and  then  he  may  spoil  his  house. 
In  the  battle  with  flesh  and  blood,  principalities  and 
powers,  and  the  rulers  of  the  darkness  of  this  world, 
and  spiritual  wickedness  in  high  places,  you,  with- 
out God,  are  nothing ;  less  than  nothing,  and  vanity ; 
as  the  chaff  which  the  whirlwind  driveth  away. 
You  cannot  for  a  moment  sustain  yourself:  how  can 
you  conquer  others? 

In  illustration  of  the  principle  under  conside- 
ration, look  a  moment  at  the  grand  topic  of  revela- 
tion ;  that  which  as  a  means  in  saving  sinners  is  the 
principal  instrument  of  doing  all  that  revelation  can 
do,  viz.  the  character  of  God.  Who  understands  it, 
and  who  can  understand  it  but  himself?  Who  else 
can  reveal  it  ?  And  after  he  has  revealed  it,  who  can 
add  to  that  revelation,  or  take  from  it,  or  in  any 
respect  essentially  alter  it,  without  making  it  essen- 
tially imperfect  ?  No  matter  how  great  a  man's 
talents,  or  extensive  his  learning;  had  he  a  mind 
surpassing  a  thousand  fold  the  mind  of  Gabriel,  and 
stored  with  all  the  wisdom  and  knowledge  that  has 
ever  existed,  or  that  ever  will  exist  out  of  the  mind 
of  God,  he  could  add  nothing  and  take  away  no- 
thing from  divine   revelation  without  rendering  it, 


253 

so  far  as  he  altered  it,  imperfect;  and  tending  to 
prevent  its  proper  effect  on  minds.  Would  j^ou 
produce  the  right  effect  on  minds,  raise  this  effect 
to  the  highest  pitch  of  intensity,  and  give  it  the 
greatest  extent,  show  them  the  character  of  God, 
just  as  he  reveals  it.  If  you  fail  essentially  here, 
you  may  expect  to  fail  every  where.  You  may 
speak  with  the  tongue  of  men  and  of  angels,  but 
without  exhibiting  the  character  of  God,  in  the 
work  of  saving  sinners  you  will  be  nothing  ;  and 
you  will  do  nothing  but  hinder  it.  Should  your 
voice  be  music  itself,  and  reach  the  ear  of 
every  being  in  the  creation,  it  will  fall  powerless 
upon  the  heart  which  is  at  enmity  with  God,  and 
produce  in  it  no  reconciliation  to  him. 

You  will  not  make  men  feel  that  while  they  live 
in  known  sin  they  are  enemies  to  God.  You  will 
not  make  them  feel  that  on  account  of  this,  they 
deserve  to  perish.  You  will  not  make  them  feel 
that  except  they  be  "  born  again,"  they  will  perish. 
And  you  will  not  reconcile  them  to  Him,  who,  if 
they  do  not  repent,  believe  on  Jesus  Christ,  and 
serve  him,  will  punish  them  with  everlasting  de- 
struction from  the  presence  of  the  Lord,  and  the 
glory  of  his  power.  How  can  you  reconcile  men  to 
God,  unless  they  feel  their  need  of  reconciliation  ? 
When  he  offers  them  deliverance  from  destruction, 
all  of  grace,  how  can  they  accept  it,  as  all  of  grace, 
if  they  feel  that  they  do  not  deserve  that  destruc- 

M 


254 

tion  ?  And  if  they  feel  that  they  do  not  deserve  it, 
how  can  you  reconcile  them  to  him  who  threatens  it, 
and  who,  if  they  are  not  reconciled  to  him,  will  bring 
it  upon  them?  The  thing  is  impossible.  Hence  I  say 
again,  if  you  fail  essentially  here,  you  may  expect, 
in  the  work  of  saving  sinners,  to  fail  every  where. 
Their  hearts  will  remain  cased  in  impenetrable 
adamant,  and  not  the  voice  even  of  an  angel  would 
reach  them.  This  adamant  must  be  broken,  and  the 
heart  within  pierced.  And  there  is  but  one  instru- 
ment that  will  do  this,  the  word  of  god.  This 
will  do  it.  "  Is  not  my  word  like  as  a  fire,  saith  the 
Lord ;  and  like  a  hammer  that  breaketh  the  rock  in 
pieces?"  Would  you  assail  hearts  of  stone  and 
turn  them  to  hearts  of  flesh,  use  this.  "  And  as  the 
rain  cometh  down,  and  the  snow  from  heaven,  and 
watereth  the  earth,  and  maketh  it  to  bring  forth  and 
bud,  that  it  may  give  seed  to  the  sower,  and  bread 
to  the  eater,  so  shall  my  word  be  that  goeth  forth  out 
of  my  mouth :  it  shall  not  return  unto  me  void ;  it 
shall  accomplish  that  which  I  please,  and  prosper  in 
the  things  whereto  I  sent  it."  Mark  the  instrument 
of  which  this  promise  is  made,  my  word  that  goes 
forth  out  of  my  mouth.  Use  this.  And  attended  by 
the  omnipotence  of  him  who  speaks,  it  will  be  quick, 
and  pov.'erful,  sharper  than  a  two-edged  sword,  pier- 
cing to  the  dividing  asunder  of  the  soul  and  spirit, 
the  joints  and  marrow,  a  discerner  of  the  thoughts 
and  intents  of  the  heart.     It  will  stain  the  pride  of 


255 

human  glory,  bring  down  high  looks,  and  lead  him 
who  said,  I  am  rich  and  increased  in  goods,  and 
have  need  of  nothing,  to  cry,  "  Wo  is  me,  I  am  un- 
done. From  the  crown  of  the  head  to  the  sole  of 
the  foot  there  is  no  soundness.  Against  thee,  and 
thee  only  have  I  sinned,  and  done  evil  in  thy  sight." 

And  strange  as  it  may  seem,  the  same  instrument, 
the  word  of  God  which  goeth  forth  out  of  his  mouth, 
that  wounds,  will  also  heal.  It  will  bind  up  the 
broken  heart,  and  heal  the  wounded  spirit.  It  will 
give  deliverance  to  captives,  and  the  opening  of  the 
prison  to  them  that  are  bound.  It  will  even  open 
blind  eyes,  and  let  in  the  light  of  the  knowledge  of 
the  glory  of  God,  and  lead  the  heart  that  was  dead, 
to  cry,  "Whom  have  I  in  heaven  but  thee,  and  there 
is  none  upon  the  earth  that  I  desire  beside  thee." 
"  The  Lord  is  my  portion."  "  Though  he  slay  me, 
I  will  trust  in  him." 

Nothing  but  the  word  of  God  will  do  this.  No- 
thing else  is  the  sword  of  the  Spirit.  Other  wea- 
pons are  carnal ;  manufactured  by  the  pride  and 
ignorance  of  men.  Be  furnished  with  them  as 
abundantly  as  you  will,  and  use  them  as  dexte- 
rously, in  the  day  of  battle  you  will  fall.  Every  man 
who  uses  them  will  fall,  and  the  army  of  the  aliens 
will  move  on  in  triumph.  The  god  of  this  world  is 
never  conquered,  he  never  retreats,  and  never  yields 
a  captive,  but  at  the  point  of  the  "  sword  of  the 
Spirit."     To    cope  with    him   you    must    use    this 


256 

weapon.  And  you  must  use  it  naked,  in  all  its 
brightness.  Then  it  will  be  mighty  through  God, 
to  the  pulling  down  of  strong  holds,  casting  down 
imaginations,  and  every  high  thing  that  exalteth 
itself  against  the  knowledge  of  God,  and  bringing 
every  thing  into  captivity  to  the  obedience  of  Christ. 
However  numerous  or  powerful  your  foes,  you  have 
nothing  to  fear ;  for  the  Lord  will  consume  them 
with  the  breath  of  his  mouth,  and  destroy  them 
with  the  brightness  of  his  coming. 

Show  to  every  sinner  Jehovah,  as  he  shows  him- 
self, a  "just  God,  and  a  Saviour."  Call,  in  his 
name,  upon  every  one  to  love  him  with  all  the 
heart,  and  soul,  and  strength,  and  mind ;  and 
whether  they  eat  or  drink,  or  whatever  they  do 
to  do  all  to  his  glory.  Tell  them  from  him  that 
it  is  a  reasonable  service  for  them  to  be  holy  as 
he  is  holy,  and  perfect  as  he  is  perfect ;  but  that 
they  have  all  gone  out  of  the  way,  have  together 
become  filthy,  that  there  is  none  righteous  among 
them,  no  not  one.  Tell  them  from  him,  that  into 
heaven  can  enter  nothing  that  defileth,  and  that 
except  a  man  be  born  again  he  cannot  see  the 
kino;dom  of  God  :  that  the  wicked  will  be  driven 
away  in  their  wickedness — be  turned  into  hell — 
go  away  into  everlasting  punishment — and  the 
smoke  of  their  torment  ascend  up  for  ever  and 
ever.  And  if  while  you  lodge  his  testimony  on 
the  ear,  he  carries  it  to  the  heart,  and  fastens  there 


257 

the  conviction  that  not  one  jot  or  tittle  of  what  he 
has  said  will  fail  till  it  all  comes  to  pass,  you  will 
not  need  to  add  your  demonstration.  Tliey  will 
feel  its  truth.  And  think  it  not  strange  if  some 
set  their  faces  against  the  heavens,  and  are  almost 
ready  to  curse  their  God  and  king,  and  look 
upward ;  while  others,  with  clearer  views  of  their  own 
guilt,  and  a  deeper  conviction  of  God's  justice,  close 
their  lips  in  silence,  and  are  ready  to  sink  into  eter- 
nal despair.  As  they  cast  a  lingering  anxious  look 
to  you,  show  them,  God  as  a  Saviour,  although 
infinitely  rich,  for  their  sakes  becoming  poor,  that 
they  through  his  poverty  might  be  rich.  Go  with 
them  to  the  manger,  and  thence  through  prayers, 
and  tears,  and  sufferings,  to  Calvary.  Follow  him 
by  the  blood  of  his  footsteps,  till  he  bears  their 
sins  in  his  own  body  on  the  tree ;  and  let  them 
hear  him  as  he  groans,  "  My  God,  my  God,  why 
hast  thou  forsaken  me?"  Tell  them  from  him, 
that  he  is  wounded  for  their  transgressions,  and 
bruised  for  their  iniquities  ;  that  the  chastisement 
of  their  peace  is  on  him ;  that  the  Lord  hath  laid 
upon  him  the  iniquities  of  us  all.  And  as  he 
struggles  under  the  amazing  load,  and  the  sun 
shrinks  away,  the  rocks  break  asunder,  and  the 
dead  start  from  their  graves,  ask  them,  If  these 
things  are  done  in  the  green  tree,  what  will  be 
done  in  the  dry  ?  And  as  they  sink  under  the 
unutterable    answer,   he   cries    in   agony,   "  Father, 

M  3 


258 

forgive  them."  And  if  they  are  not  dead,  they 
will  feel  that  God  has  no  pleasure  in  the  death 
of  the  wicked,  but  that  the  wicked  turn  from  his 
way  and  live.  They  will  hear  from  the  cross  the 
voice  of  infinite  kindness,  saying,  ''  Turn  ye,  turn 
ye,  for  why  will  ye  die  ?"  And  if  they  are  not 
twice  dead,  they  will  feel  that  if  they  turn  not, 
there  will  remain  no  more  sacrifice  for  sin,  but  a 
certain  fearful  looking  for  of  judgment,  and  fiery 
indignation  which  shall  for  ever  devour  them. 

But  supposing  they  are  dead,  twice  dead,  con- 
sumed, and  their  bones  bleaching  under  the  winds 
of  heaven,  be  not  discouraged.  If  you  are  sur- 
rounded on  every  side  with  dry  bones,  even  if 
they  are  very  dry.  and  you  are  asked  by  God, 
Can  these  dry  bones  live  ?  never  answer.  No.  But 
prepare  to  preach  the  preaching  that  he  bids  you. 
Stajid  before  the  cross,  and  in  view  of  *'  earth's  sole 
hope,"  cry,  "Come,  O  breath,  and  breathe  upon 
these  slain."  "  Awake  thou  that  sleepest,  arise 
from  the  dead,  and  Christ  shall  give  thee  light." 
And  there  will  be  a  shaking  among  the  dry  bones  ; 
they  will  come  together  bone  to  its  bone  ;  flesh 
and  sinews  will  come  upon  them,  and  skin  cover 
them  above,  and  the  Spirit  of  the  Lord  breathe 
into  them  the  breath  of  life.  And  as  soon  as  they 
open  their  eyes,  show  them  "  the  Lamb  of  God, 
that  taketh  away  the  sin  of  the  world."  Invite 
all  to  look  unto  him    and   be   saved.       Tell  them 


259 

that  he  who  spared  not  his  own  Son,  but  freely 
gave  him  up  for  them  all,  will  with  him  also,  to 
those  who  embrace  him,  freely  give  all  things : 
that  neither  death  nor  life,  nor  angels,  nor  prin- 
cipalities, nor  powers,  nor  things  present,  nor 
things  to  come,  nor  height,  nor  depth,  nor  any 
other  creature,  shall  be  able  to  separate  them 
from  the  love  of  God  in  Christ  Jesus.  And  that 
they  may  have  strong  consolation,  tell  them  that 
he  hath  confirmed  it  by  an  oath,  that  by  two  im- 
mutable things,  in  which  it  is  impossible  for  God 
to  lie,  they  may  have  strong  consolation  who  flee 
for  refuge  to  the  hope  set  before  them. 

But  tell  them  too,  that  other  foundation  of  hope 
for  the  guilty  can  no  man  lay  than  that  is  laid, 
which  is  Jesus  Christ :  that  if  he  who  despised 
Moses'  law  died  without  mercy,  of  vastly  sorer 
punishment  will  he  be  thought  worthy  who  treads 
under  foot  the  blood  of  the  Son  of  God  :  that  who- 
soever believeth  not  on  him  shall  not  see  life,  but 
the  wrath  of  God  abideth  on  him. 

And  that  they  may  have  no  doubt  of  it,  carry 
them  forward,  till  he  comes  in  his  glory,  and  the 
glory  of  his  Father  with  the  holy  angels ;  the  dead 
small  and  great  stand  before  him,  and  he  divides 
them  one  from  another  as  a  shepherd  divideth  his 
sheep  from  the  goats.  Let  them  hear,  "  Come  ye 
blessed  of  my  Father,  inherit  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the  world ;" 


260 

and  "  depart  from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels."  Let 
them  see  the  wicked  going  away  into  eternal  pu- 
nishment, and  the  righteous  into  eternal  life.  Yes, 
my  brethren,  let  them  see  it.  And  that  they  may, 
see  it  yourselves.  Stand,  when  you  preach,  on  the 
ruins  of  the  world ;  see  the  heavens  passing  away 
with  a  great  noise,  and  the  elements  melting  with  fer- 
vent heat ;  the  earth  also  and  all  things  in  it  burnt 
up ;  your  hearers  going  away,  some  into  everlasting 
punishment,  and  others  into  life  eternal ;  and  this  to 
depend,  as  a  means,  upon  you  ;  and  you  cannot  but 
be  eloquent.  With  the  groans  of  the  damned,  and 
the  songs  of  the  blest  mingling  on  your  ear,  and 
the  love  of  Christ  in  your  heart,  you  cannot  but  be 
eloquent.  Every  look,  every  action,  every  word,  and 
every  tear  will  be  eloquent.  And  it  will  be  the 
eloquence  of  the  lieart,  which  is  the  means  of  God's 
appointment  to  reach  the  heart.  This  is  the  elo- 
quence which  he  delights  to  bless,  the  eloquence 
of  the  heart,  in  view  of  an  eternal  heaven,  and  an 
eternal  hell,  to  one  of  which  each  individual  of  the 
human  family  is  hastening  ;  constrained  by  love  to 
pour  out  its  emotions  to  save  immortal  souls  from 
sinking  eternally  in  the  one,  and  raise  them  to 
dwell  eternally  in  the  other.  And  though  this  elo- 
quence has  none  of  the  trappings  of  human  oratory, 
and  is  nothing  but  faith  in  Christ,  and  love  to  souls 
uttering  itself  in  the  strong  unaffected  language  of 


261 

the  heart,  it  will,  with  the  blessing  of  God,  impress 
the  heart,  and  subdue  it :  for  it  pleases  God  by  the 
foolishness  of  such  preaching,  to  save  all  that  believe. 

Preach,  my  brethren,  the  truth  of  God,  in  this 
manner,  for  the  purpose  of  glorifying  him  in  the 
salvation  of  men,  and  you  may  hope,  through  grace, 
to  turn  many  to  righteousness ;  and  afterwards  to 
shine  as  the  brightness  of  the  firmament,  and  as  the 
stars  for  ever  and  ever. 

How  then  can  you  attain  to  this  kind  of  speaking? 
You,  I  mean,  who  have  competent  talents,  learning, 
and  powers  of  utterance  ;  who  have  all  needful 
human  instruction,  and  are  willing  to  make  the 
sacrifices  and  efforts  which  such  an  attainment 
requires.  You  must  be  taught  it  by  the  Spirit  of  God. 
Human  teaching  is  needful  to  show  you  how,  in  the 
best  manner,  to  express  your  feelings  ;  but  you 
must  have  divine  teaching  in  order  to  possess  those 
feelings  which  are  essential  to  sacred  eloquence. 
No  one  but  God  can  teach  you  rightly  to  apprehend 
his  truth,  cordially  to  embrace  it,  and  powerfully  to 
feel  its  efficacy  on  your  own  hearts ;  or  with  those 
feelings  which  truth  inspires,  communicate  it  to 
others.  On  these  points,  each  of  which  is  essential 
to  sacred  eloquence,  you  must  be  taught  of  God. 
To  receive  his  teaching,  you  must  feel  deeply  your 
need  of  it.  God  does  not  communicate  his  instruc- 
tion where  it  is  not  desired.  To  receive  it  you 
must  desire  it,  ardently  desire  it.      You  must  daily 


262 

ask  for  it,  and  be  ready,  with  the  meekness  and 
docility  of  children,  implicitly  to  receive  it.  For 
this  purpose  you  must  daily  listen  to  what  he 
declares  in  the  Bible  ;  and  with  that  fixed  attention 
which  you  would,  should  you  hear  him  declare  it 
from  the  throne  of  his  excellent  glory.  And  you 
must  feel,  deeply  feel  that  it  is  all  true,  and  all 
important :  that  the  Bible  is  all  given  by  inspiration 
of  God,  and  is  all  profitable.  And  as  such  you 
must  receive  it,  and  obey  it.  Love  the  same  things 
that  God  loves,  hate  the  same  things  that  he  hates, 
and  seek  in  all  your  efforts  the  same  great  end.  In 
doing  this,  let  his  will  made  known  in  the  Bible  be 
your  guide.  When  you  understand,  always  follow 
it.  Do  nothing,  even  in  thought,  which  he  forbids. 
Neglect  nothing,  even  in  feeling,  which  he  requires. 
Form  no  plans,  engage  in  no  business,  do  no  actions, 
speak  no  words,  cherish  no  thoughts,  exercise  no 
desires,  and  indulge  no  feelings,  but  what  you  really 
believe,  after  all  the  light  that  you  can  gain,  God 
approves.  In  every  place,  and  at  all  times,  let 
"  Thou  God  seest  me,"  be  written  upon  your  hearts  ; 
and  underneath  this  inscription,  "  Thy  favour  is  life, 
and  thy  loving  kindness  is  better  than  life."  Act 
continually  under  this  conviction,  and  let  it  be  your 
grand  object  to  please  God,  and  be  like  him. 
Those  books,  those  studies,  those  conversations, 
those  amusements,  and  those  desires  which  draw 
you  away  from  God,  and  render  you  unlike  him, 


263 

abhor,  renounce.  Have  nothing  to  do  with  any 
thing,  which  you  cannot,  in  some  way,  make  sub- 
servient to  the  glory  of  God,  in  the  salvation  of 
men.  Would  you  rise  to  the  highest  pitch  of  sacred 
eloquence,  keep  your  eye,  and  your  heart,  fixed  on 
this  grand  point ;  and  toward  it  direct,  without  ceas- 
ing, your  highest  efforts.  Let  the  same  mind  be  in 
you  which  was  also  in  Christ  Jesus.  Let  no  trials, 
no  sacrifices,  no  temptations  turn  you  from  the  path 
of  duty.  Walk  with  God.  Live  by  faith.  Reside 
at  the  throne  of  grace,  and  habitually  commune  with 
him  who  sits  upon  it.  One  hour's  communion  with 
God  daily,  amidst  the  realities  of  eternity,  will  do 
more  to  make  a  man  excel  in  sacred  eloquence, 
than  a  whole  life  of  laborious  study  without  it. 
Select  your  text,  prepare  your  sermon,  and  preach 
for  eternity.  This  will  make  you  truly  eloquent. 
This  was  the  grand  secret  in  the  eloquence  of  Baxter, 
when  there  was  scarce  a  family  through  an  im- 
mense congregation,  which  was  not  a  family  of  daily 
prayer ;  and  which  did  not  become  such  through  his 
instrumentality.  It  was  because  the  fire  was  kindled 
from  heaven,  which  glows  on  the  pages  of  his 
"Saints'  Rest,"  that  it  has  lighted  its  thousands  to 
glory.  It  is  because  it  was  thus  kindled,  that  it 
continues  to  burn,  and  will  continue  with  increasing 
brightness  and  glory  till  the  last  conflagration. 

This  was  the  grand  secret  in  the  eloquence  of 
Brainard ;  as  it  echoed  through  the  trees  of  the 
forest,  the  savage  dropped  his  tomahawk,  and,  with 


264 

Streaming  eyes,  cried  Guttummaukalummeh,  Gut- 
tummaukalummeh,  have  mercy  upon  me,  have 
mercy  upon  me. 

This  was  the  very  soul  in  the  eloquence  of  Paul, 
as  kings  on  their  thrones  trembled,  and  beggars 
leaped  for  joy.  It  made  songs  of  triumph  echo  in 
the  dungeon,  and  carried  transports  of  joy  to  the 
rack,  and  the  flames. 

Nor  has  it  lost  the  least  degree  of  its  power  in 
eighteen  hundred  years.  No,  even  now,  it  melts 
icy  hearts  on  the  cliffs  of  Greenland,  lights  with 
celestial  brightness  the  plains  of  Hindostan,  removes 
blackness  even  from  the  Hottentot,  and  opens  upon 
the  Otaheitan  the  "light  of  the  world." 

Excel,  my  brethren,  in  this  kind  of  eloquence, 
and  extend  it  through  the  world ;  and  the  light  of 
the  moon  will  be  like  the  light  of  the  sun  ;  the  light 
of  the  sun  will  be  sevenfold— ^xidi  the  light  of  Zion 
will  eclipse  them.  Kings  will  come  to  her  light, 
and  princes  to  the  brightness  of  her  rising.  Her 
sun  will  not  go  down  by  day,  her  moon  not  with- 
draw itself;  the  Lord  will  be  her  everlasting  light, 
and  the  Lamb  her  glory.  A  voice  will  be  heard, 
"The  kingdoms  of  the  world  are  become  the  king- 
doms of  our  Lord,  and  his  Christ.  And  the  whole 
earth  will  be  full  of  his  glory,  as  the  waters  fill  the 
seas." 


FINIS. 


Theological  Semmary-Speer  Library 


1    1012  01032  7338 


